Class 
Book 




•MtF^ 



TWENTY-FIRST ANMAl. HKI'OIIT 



BUIiEAU OF AMERICAN ETHXOEOGY 



SECRETARY OF THE SMITHSONIAN INSTITUTION 



ISO'J-lllOO 

BY 

MRECTi IK 




WASHIN(tTON 

GOVERNMENT P R I N 'J' 1 N G OFFICE 



mtm^t^mr^ 



.H1t3Zf 



i^ 






LETTER OF TRANSMITTAL 



Smithsonian Institution, 
Bureau of American Ethnolooy, 

Washington, I). T., Jnl/j 1, 1900. 
Sir: I have the honor to suhmit my Twe'iity-tirst 
Annual Re])ort as Director of the Bureau of Anieriean 
Ethnology. 

The preliminary portion comprises an account of the 
operations of the Bureau during the fiscal year; the 
remainder consists of two memoirs on anthropologic sul)- 
jects, pre])ared !»}• assistants, wliich illustrate the methods 
and results of the work of the Bureau. 

Allow me to express my a]t})reciation of yo;ir constant 
aid and your support in the work under my charge. 
I am, with respect, yoTU' ol>edient servant, 




•ector 



Honorahle 8. P. L angle y, 

SecreUu-ji of the Sniithsonidn Institution. 



C N T E N T S 

REPORT OF THE DIRECTOR 

Pnge. 

Field researcli ami cxjildratinn ( plate i ) x 

Office research \iii 

Work in estbetoliifjy viii 

Work ill tciliii()lnij:y \vi 

Work in S()ci<ilog_v xx 

Work in philology win 

Work in f^ophiiiloLry \xvii 

Work in descriiitive etlinoloi:y xxxii 

Pulilication xxxii 

Library xxxii 

Collectinn.s xxxiii 

Projierty xxxiv 

NecroloLiy xxxv 

Frank Haniiltnn Cnshiiii; xxxv 

Elliott Cones xxxviii 

Walter .1. Hoffman xxxviri 

Financial statement _ xxxix 

Accom])anying jiapers xl 

A( '0OJn'ANYIN< i I'APFKS 

Ho|ii katcinas, ilrawn by native artists, by Jesse Walter Fewkes (plates 

ii-Lxni) - - 3 

Iroquoian cosmology, by J. X. B. Hewitt (plates lxiv-lxix} 127 

V 



REPORT OF THE DIRECTOR 



TWENTY-FIRST ANNUAL REPORT 

(IK TlIK 

BUKEAU OF AMEKICAN E'lHXOLOCiY 



By J. W. Powell, Director 



Ethnological researelies have been conducted during 
the year ending June :^0, 1900, in accordance with the 
act of Congress making provision "for continuing 
researches relating to the American Indians, umh'r the 
direction of the Smithsonian Institution," approved 
March 8, 1899. 

The work of the year was carried forward in aci'ord- 
ance with a formal i)lan of operations sulnuitted on May 
13, 1899, and ai)])roved hy the Secretary under date of 
June K;, 1899. 

The field operations of the regular cor] is extended into 
Arizona, California, Cuba, Indian Territory, Jamaica, 
Maine, Minnesota, New Mexico, New York, Nova Scotia, 
Oklahoma, Ontario, and Wisconsin, and operations were 
conducted by special agents in Alaska, Argentina, and 
Porto Rico. The office woi-k comprised the collection 
and prei)aratiou of material from most of the States and 
Territories, as well as from various other ])arts of the 
western hemisphere . 

As during previous years, the resear(dies have been 
carried forward in accordance with a scientific system 
developed largely in this Bureau. This system is out- 
lined in the classifi<-ation adopted in i)]'(^vious repo}-ts and 
contiimed in the present one. 



X BUREAU Oi' AMERICAN ETHNOLOGY 

FIELD EESEABCH AND EXPLORATION 

The Director, aided by Mr Frank Hamilton Cnshing, 
spent the earlier months of the fiscal year in an inves- 
tigation of the middens and tnninli representing the 
work of the aborigines in northeastern United States, 
especially in Maine. A considerable number of both 
classes of accnnudations were excavated, with instructive 
results. Among the relics brought to light were many of 
customary types, together with a smaller number of much 
significance, in that they represent early stages of accul- 
turation through contact with Caucasian pioneers; and 
in addition to the aboriginal and accultural artifacts, the 
explorers were rewarded by finding the remains of a 
metallic armor of European make in such associations as 
to throw light on the beginning of warfare between red 
men and white. 

Later in the year the Director, accompanied l;»y Pro- 
fessor W. H. Holmes, of the United States National 
Museum, repaired to Culm and Jamaica for the purpose 
of tracing lines of cultural migration between the great 
continents of the Western Hemisphere. The researches 
of the last two decades have shown clearly that the cus- 
toms of the aborigines in what is now southeastern LTnited 
States were affected by extraneous motives and devices ; 
the phenomena have suggested importation of objects and 
ideas belonging to Avhat is commonly styled "Caribbean 
art" from South America Ijy way of the Antilles, and it 
was thought desirable to seize the opportunity offered by 
recent political changes for special studies in the Antillean 
islands. Although the trip was a reconnaissance merely, 
it yielded useful data on which to base further researches, 
including a small collection for the Museum. 

A noteworthy trip was made early in the fiscal year by 
Mr F. W. Hodge, with a party of volunteer assistants 
comprising Dr Elliott Cones, of Washington, Dr George 
Parker Winship, of Providence, and Mr A. C. Vroman, 
of Pasadena. The journey was so planned as to touch 



ADMINISTRATIVE REPf)RT XI 

the less known inieljlos of the pLiteau country and val- 
leys of New Mexico and Arizona and to ol)tain data 
relatino- to social organization, migrations, and customs, 
as well as typical photographs of individuals, lia])itations, 
etc. All of the existing puehlos of New Mexico were 
visited and many of the ruins. The trip yielded a large 
body of data for incor])oration in the reports, and espe- 
cially in the Cycdopedia of Native Tribes. 

About the middle of September Dr J. Walker Fewkes 
proceeded to New Mexico for the purpose of com]»leting 
his investigation of the mythology and ceremonies of the 
Hopi Indians, his trip being so timed as to permit ol)ser- 
vation of the autumn and winter ceremonies not pre- 
viously observed l)y ethnologic students. He remained 
in the pueldo throughout the winter, and his studies 
proved eminently fruitful. Toward the end of Maivh he 
repaired to Arizona for the purpose of locating al)original 
ruins near Little Colorado river, concerning which vague 
rumors were afloat; and this work, also, was quite suc- 
cessful, as is noted in another paragraph. 

During the early autumn Dr Albei't S. (latschet visited 
several groups of survivors of Algonquian tribes on Cape 
Breton island for the purpose of extending the studies of 
the previous year in New Brunswick; he succeeded in 
obtaining considerable linguistic matei-ial, in addition to 
other data pertaining to the northeasternmost represent- 
atives of that great Algonquian -speaking peo]de neigh- 
boring the Eskimo on theii' north and extending thence 
southward more than half way across the in-esent territory 
of the United States. 

Early in the winter Mr J. N. B. Hewitt revisited the 
remnants of several Iroquoian tribes in New York and 
Ontario and continued the collection and comparison of 
the triltal traditions. Finding the I'onditions favorable 
for recording some of the more noteworthy traditions, he 
spent several weeks in an Indian village near Hamilton, 
Ontario, returning to the ofiice in April. 



XII BUREAU OF AMERICAN ETHNOLOGY 

Toward the end of the calendar year Mr J. B. Hatcher, 
who had been operating in Patagonia and Terra del Fuego 
as a special agent of the Bnreau, returned to the country 
with a considerable collection for the Museum, as well as 
a large nunil>er of photographs illustrating the physical 
characteristics, costuniery, habitations, and occupations 
of the Tehuelche and Yahgan tribes. He also brought in 
an extended vocabulary collected among the natives of 
the former tribe and useful notes relating to the social 
organization and other characteristics of the two tribes. 

Toward the end of the fiscal year Miss Alice C. Fletcher 
was commissioned as a special agent to visit Indian Ter- 
ritory and Oklahoma for the purpose of obtaining certain 
esoteric rituals of the Pawnee tribe. Her work was 
notably successful, as is indicated in other paragraphs. 

Dr Willis E. Everette remained in Alaska throughout 
the fiscal year, pursuing his vocation as a mining engi- 
neer, but incidentally collecting, for the use of the Bureau, 
linguistic and other data pertaining to the native tribes. 

About the beginning of the fiscal year Dr Robert Stein, 
formerly of the United States Geological Survey, accom- 
panied a Peary expedition northward as far as Elsmere- 
land, where he |)lanned to spend the winter in geographic 
and related researches. He carried instructions from the 
Bureau for such andieologie and ethnologic observations 
as he might be al:)le to make, together with photographic 
apparatus and materials needed in the work. Elsmereland 
is not known to be now inhabited nor to have been 
inhabited in the past by the aborigines, Ijut the situation 
of the island is such as to indicate that it was ])rol)ably 
occupied at least temporarily by Eskimauan tribes in 
some of the migrations attested by their wide distribu- 
tion ; hence it is thought probable that archeologic work 
on the island may throw light on the early history of this 
widely dispersed orarian people. A brief report of prog- 
ress was received after the close of the fiscal year. 

During the autumn Mr Robert T. Hill, of the United 
States Geological Survey, visited Porto Rico in the inter- 
ests of that Bureau and of the De]>artment of Agriculture; 



ADMINISTRATIVK REPORT XIII 

and the o])poi'tniiity was seized to arrange for ol)tainini:^ 
through his cooiteratioii snch ]diotogTa})hs and othtM- data 
of ethnologic (diaraeter as he might l:»e able to discover in 
connection with his other duties. The arrangement 
yielded material of value. 

OFFICE RESEARCH 

Work in Esthetology 

In the course of a reconnaissance of the (xreater Antilles, 
the Director and Professor Holmes enjoyed moderate 
opportunities for observing (chiefly in local colh^-tions) 
artifacts of the class commonly regarded as displaying 
traces of Caribbean influence; and Avhile neither time 
nor o])]>oi-tunity permitted exhaustive study, a few inter- 
esting generalizations were made. One of these relates to 
the relative abundance of esthetic and industrial motives 
among those artifacts disi)laying traces of a southern 
influence. When the objects and special features were 
com})ai-ed with th(tse from Florida and other portions of 
southern United States, it was noted that the presuni- 
al)ly im])orted or accultural features are ]»redominantly 
estheti<', and only subordinately of teclinical or industrial 
character — that is, it would ajipear from the collections 
that esthetic motives travel more freely, or are inter- 
changed more readily, than 2)urely utilitarian motives 
among ])rimitive peoples. The relation is of course com- 
plicated l)y the relative abuiidan<-e of fiducial or other 
sophic motives, which often l>lend with both esthetic and 
industrial motives in ]»uzzling fashion ; Init even after 
these motives are weighed or eliminated, the general 
relation remains uncdianged. The generalization })romises 
to be of service as a guide in the study of that affiliation 
of tribes, or integration of peoples, which complicates 
every ethnologic ])roblem. The Director's inquiries were 
greatly facilitated l)y Professor Holmes' artistic training 
and his extended familiarity with both the esthetic and 
the industrial motives of aboriginal artifacts; nor could 



XIV BUREAU OF AMERICAN ETHNOLOGY 

the generalization have been made without the aid of Mr 
Gushing and the opportunity of examining his remarkable 
collection of artifacts of wood and shell from the muck 
beds of western Florida, of which a considerable part is 
now in the National Museum. The details of the work 
are reserved for later reports. 

Throughout the fiscal year Mr W J McGree was occu- 
pied primarily with administrative duties as ethnologist 
in charge in the office, but partly in the preparation of 
reports on field researches of previous years. One of his 
suljjects of study was the esthetic status of the Seri 
Indians of Tiburon island and the adjacent territory. 
The tribe is notably primitive in several respects, as has 
been indicated in previous reports, and this primitive 
character is well displayed in their meager esthetic. One 
of the conspicuous customs of the tribe is that of face- 
painting, the paint being applied uniformly in definite 
patterns, of which nearly a dozen were observed. The 
cust<:)m is practically limited to the women, though male 
children are sometimes painted with their mothers' 
devices. On inquiry into the uses and purposes of the 
designs it was found that each pertains to and denotes a 
matronymic group, or clan, and that the more prominent 
designs, at least, are symbols of zoic tutelaries — for exam- 
ple. Turtle, Pelican. It thus appears that the painted 
devices are primarily symbolic rather than decorative, 
though comparison of the devices used by different mem- 
bers of the same clan or by the same female at different 
times indicates that the sematic function does not stand 
in the way of minor modification or embellishment of the 
device through the exercise of a personal feeling for deco- 
ration. The investigation is of interest in that it estab- 
lishes the symbolic basis of esthetic concepts along a new 
line, and it is of even deeper interest in that it seems to 
reveal nascent notions of decoration, and thus aids to 
define the beginning of purely artistic activities. The 
symbolic devices themselves are of much significance as 
indices to the social organization on the one hand and to 
the prevailing belief of the tribe on the other hand. The 



ADMINISTRATIVE REPORT XV 

restriction of the painted symbols to the femak^s and the 
especially conspicuous use of them liy matrons l)etoken 
the strength and exclusiveness of that sense of maternal 
descent which is normal to the lowest stage of culture; 
the devices are at once hlood -signs definite as the face- 
marks of gregarious animals, and clan -standards signifi- 
cant as tartan or xnbroch ; and the confinement of their 
disi)lay to the recognized blood -carriers of the (dan 
attests i)erhaps more clearly than any other phenomena 
thus far noted the strength of that semi -instinctive feel- 
ing expressed in maternal organization. In like manner, 
the representation of local tutelaries in the i)ainted devices 
attests the intensity and dominance of that zootheistic 
faith which seems to be normal to the lowest stage of 
intellectual development. The details of the investiga- 
ti<)n are incorporated in a memoir appended to an earlier 
re}>ort. 

In the course of his work among the Hopi Indians, Dr 
Fewkes succeeded in defining certain steps in the devel- 
opment of the drama. The ceremonies of the folk, like 
those of other primitive peoples, are primarily fiducial, 
and involve re])resentation, or even personation, of the 
deified potencies forming the tri]>al pantheon. The 
motive of one of the dramatic — or rather dramaturgic — 
pieces is the growth of corn ; and the setting comprises 
realistic representations of both the maleficent and the 
beneficent agencies connected with the making of the 
crop and the development of the plant in general. The 
performance is designed primarily to invoke the favor of 
the mysteries by appropriate symbols of l)oth being and 
action, but an ancillary, or ]ierhaps coordinate, design of 
this ceremony is the edification (comldning instruction 
and diversion) of the trilie at large. Accordingly a por- 
tion of the interior is set apart as a stage, while the greater 
portion is reserved as an auditorium. Both the mystical 
and the human powei's are represented or personated hj 
actors, who, with their properties, occupy the stage; and 
since that part of the mechanism connected with the 
portrayal of the mysteries is esoteric, a screen is ]»rovided 



XVI BUREAU OF AMERICAN ETHNOLOGY 

to conceal it and give an air of realism to the performance. 
The screen is painted with appropriate symbols tending 
to heighten the illusion to the childlike minds of the 
audience, and it is perforated to i)ermit the passage of 
masked effigies representing the' mystical potencies, which 
are operated by shamans hidden behind the screen, some- 
thing after the fashion of marionettes. The front of the 
stage is occupied by a symbolized field of corn ; it is the 
role of the symbolized potencies representing storm and 
drought to emerge from their respective apertures in the 
screen and destroy the symbolic cornfield ; but they are 
opposed in part by musical and other incantations of a 
group of shamans occupying one side of the stage, and in 
part by human actors who wrestle with and finally over- 
come the evil marionettes. The entire dramatization 
stands on a higher plane than that i)revalent among most 
of the tribes of the territory of the United States, though 
lower than that reached among the Nahuatlan and Mayan 
peoples, and reveals various connecting links between 
primitive dramaturgy and theatrical representation 
proper. A specially significant feature of the perform- 
ance is the role assigned to human actors in boldly defying, 
and eventually overcoming, the powers of darkness and 
evil ; for this esthetic feature reflects a noteworthy aspect 
of industrial development. Dr Fewke's detailed descrip- 
tions, with the attendant photographs and drawings, are 
published in another part of this report. 

Work m Technology 

As has been indicated in earlier reports, the researches 
of the last decade have shown that the esthetic motives 
of primitive peoples arise in symbolism ; and, as was noted 
in one or two recent reports on the work, various indica- 
tions have been found that industrial motives similarly 
arise in symbolism connected with zootheistic faith. The 
suggestive phase of industrial development is that in which 
teeth, horns, claws, mandibles, and other animal organs 
are used as implements or weapons in a manner imitating 



ADMINISTEATIVK REPORT XVII 

more or less closely the natural fimctions of the organ- 
isms. In completing his studies of Seri technic during 
the year, Mr W J McGee lias discovered definite survivals 
of this stage of industrial development. The favorite 
Seri awl is the mandilde of a hird, and even when the 
material is hard wood the iini)lement is shaped in imita- 
tion of the natural organ ; the war shield is a turtle shell 
or pelican pelt ; similarly the arrows and turtle harpoons 
of the trihe are fitted with a foreshaft usually of hard 
wood, though there are linguistic and other indications 
that the use of wood is a vestige of a former use of teeth, 
prohahly of the local sea lion ; while many of the manual 
operations are evidentlj' imitative of normal movements 
of local animals, most of which hold ]dace in the Seri 
pantheon. These features of the Seri technic throw light 
on the use of zoic motives in the decoration of primitive 
"weapons, and hence permit the solution of some of the 
most puzzling problems of American archeology ; at the 
same time they serve to define a stage in industrial devel- 
opment in a manner which api)ears to be aj)plicable to all 
primitive peoples. In general, the stage would seem to 
be antecedent to that defined l)y the chance -dominated 
use of stone, which has alrea<ly l^een characterized as 
protolithic ; it corresponds with the stage provisionally 
outlined by Cushing as prelithic; but taking due account 
of the materials, i)rocesses, and motives chai-acteristic of 
the stage, it may l)e distinguished as hylozoic, or jierhaps 
better as zoomimic. Accordingly the earlier stages of 
industrial development may l)e defined as (1) zoomimic, 
in whicdi the predominant ini|)lements are beast organs, 
used largely in mimicry of animal movements'; (2) pro- 
tolithic, in which the prevailing implements are stones 
selected at random and used in Avays determined by 
mechanical (diance, and (3) technolithic, in which the 
prevailing imijlements are of stone shaped by precon- 
ceived designs and used in accordance with the teachings 
of mechanical experience. This classification of the 

21 ETH— 03 II 



XVIII BUREAU OF AMERICAN ETHNOLOGY 

industries is elaborated in an earlier report, the material 
for which was revised during the year. 

In eontinning the preparation of his memoir on the 
contents of the Florida shell mounds and muck l^eds, Mr 
Gushing lirought out many new examples of that ideative 
association which forms the l)asis of zoomimic indus- 
try. Several of these examples were found in the muck- 
preserved implements and weapons of wood from Florida ; 
others were found in various museums in the form of 
artifacts of stone, and even of metal, shaped in imitation 
of animals, or furnished with symbols of animals and 
animal organs; still others were found in the hiero- 
glyphics and hieratic codices of Mexico and Yucatan. 
The assemblage of objects seems clearly to indicate 
that while the zoomimic motive was the primary one 
and stood nearly alone at and long after its inception, 
it was not completely displaced l)y the protolithic or even 
by the technolithic motives of higher stages, but per- 
sisted in connection with these quite up to the time of 
Caucasian invasion — indeed, it would appear that the 
zoomimic motive in handicraft was the correlative and 
concomitant of that zootheism out of which none of 
the tribes had completely risen up to the time of the 
Discovery. 

In the course of his reconnaissance of the inhabited 
and ruined pueblos in New Mexico and Arizona, Mr 
F. W. Hodge, with his companions, brought to light a 
numljcr of notable examples of stone work. Two types 
are esi)ecially instructive. The first of these is repre- 
sented l)y the ruins in Cebollita valley. The stones used 
ill the walls were cleft with great regularity and laid, 
after careful facing by battering, in such manner as 
to produce a practically smooth surface, with corners 
squared almost as neatly as those of a well -laid brick 
structure. The second type, also represented by ruins in 
the Cebollita valley, is similar, save that the corners 
were rounded apparently on a uniform radius, while the 
stones were dressed in such a manner as to conform to 



ADMINISTRATIVK RKPORl XIX 

the curve about as closely as does metal -Avrougiit inasoury. 
The perfection of the stone work of both types suggests 
Caucasian skill; but the indications of great anti(]uity, 
coui)led with the absence of Innding mortar, and espe- 
ciall^y the laying of the stones in sucdi manner as to reveal 
ignorance of the principle of breaking joints, i)rove that 
the work was primitive. 

In his reconnaissance of tlic ruins of Little Colorado 
river, Dr Fewkes reexamined critically the ancient sti'uc- 
ture discovered l)y Sitgreaves in 18.11, whicdi is of nm<di 
interest as one of the earliest known ruins of the i>ue]>lo 
country. His ol)servations on the subje<-t are of interest, 
partly in that they afford a basis for estimating the <lura- 
tion of such ruins when protected from vandalism either 
by inaccessiliility, as in this case, or by such legislative or 
executive action, as is frecpiently contemplated by gov- 
ernmental authorities. The detailed measurements and 
comparisons will be inr-or]M»rated in a later report. Dur- 
ing the same trip Dr Fewkes discovei'ed a numl)er of 
additional ruins, in(duding those of cavate dwellings 
located in the softer layers of heterogenef)us volcanic 
deposit. Some of his observations throw useful light on 
the methods of excavating such deposits employed l)y the 
aborigines, as well as on their general modes of life. 

During the autumn it was ascertained that Dr A. E. 
Jenks, of the University of Wisconsin, was engaged in a 
study of the wild rice industry of the al)origines, and it 
was thought well to take advantage of tlie opportunity to 
systemize and ]»lace on ]iermanent record the considerable 
body of material In-ouglit together through his reseai'ches. 
Accordingly provision was made to have Dr Jenks visit 
various localities in Wisconsin and Minnesota in whi(di 
the wild rice industry is still carried forward l)y th<' In- 
dians, and provision was also made for photographing 
the various operations connected with the harvesting, 
preserving, and cooking of the produce. The inquiry 
derives importance ju-imarily from the large use of wild 
rice among the aljoriginal tribes and incidentallj" from the 



XX miRKAU OK AMERICAN ETHNOLOGY 

possible iitilit}' of the produet in enlightened agriculture. 
The world is indebted to the natives of the Western Hem- 
isphere for several important commodities. Among these 
corn (that is, maize) occupies the first place; others are 
the turkey, two or three varieties of lieans, certain 
squashes, l)esides the remarkal^le ])aratriptic tobacco, 
whose use has spread throughout the world since the 
time of Raleigh, and there are indications that the wild 
rice {Zizanid) of the region of glacial lakes may consti- 
tute a notable addition to the list. Led to the subject by 
the work of the Bureau, the Department of Agriculture 
has instituted inquiries concerning the extent of the wild 
rice area and concerning the possibilities of utilization of 
the resource. Dr Jenks' memoir is incorporated in the 
Nineteenth Annual Report. 

Work ix Bociology 

Except when occupied in field work, the Director con- 
tinued the synthetic study of demotic activities, and 
during the year he completed the preliminary outline of 
the activities expressed in institutions. The science 
of institutions is commonly designated sociology, after 
Auguste Comte, Herbert Spencer, and other European 
writers, and though the term is sometimes loosely used it 
fairly meets the reqxiirements of scientific exposition. 
The l>ranch of knowledge which it is used to designate is 
one of the five coordinate sciences (esthetology, tech- 
nology, sociology, philology, and sophiology) constituting 
demonomy, or the system of knowledge pertaining to the 
human activities. Viewed in its activital aspect, soci- 
ology comltines several subordinate branches. The first 
of these is statistics (sometimes called demography) , 
which deals with the units of social organization; the 
second is economics, which deals esi)ecially with the 
forces and vahxes involved in or controlled by human 
organization. The third bran(di of sociology is civics, 
which may be defined as the science of methods in gov- 
ernmental action, or in the reg\ilati(^n of the conduct of 



ADMINISTRATIVE REPORT XXI 

associates — methods which have tor their normal objects 
peace, equity, e(iiiality, hberty, and charity amont;' the 
associates. Tlie means of attainiiifjj tliese ends in primi- 
tive society have l)een ascertained ahnost wholly through 
the researches in American ethnology; they hnw been 
indicated in a l)rief outline of regimentation a])pen(h'd to 
an earlier report. The fourth hran<di of sociology may 
be noted as histories; it deals with the methods adopted 
for the maintenance and perpetuation of social oi'ganiza- 
tion. Coordinate with these branches is the science of 
ethics, which deals with the ideal bases and the ])i-actical 
objects of associate organization. The ethi<-s of ]»rimi- 
tive life have been ascertained almost wholly thi-ough 
observation among the aborigines of America. The 
ethical relations existing among the tri])esmen have been 
a revelation to students, and no line of ethnologic inquiry 
has yielded ri(dier results than that jiertaining to tliis 
subject. An outline of the definition of sociology was 
printed for the use of stmh'iits and foi- the Itenefit of 
such suggestions as might be offered by other inijuirers, 
and the discussion was exi)anded and iiicor])orated in the 
last report. 

The primary purpose of the triji by Mi- Hodge and his 
companions was to ascertain and record the details of 
social organization as now maintained among the i)uel)lo 
tribes. As indicated in various publications of the Bureau, 
the aborigines of America belong in ap])roximately equal 
proportions to two of the culture -stages defined by social 
organizations — (1) savagery, in whi(di the institutions are 
based on consanguinity reckoned in the female line, and 
(2) barl)arism, in which the institutions are founded on 
consanguinity reckoned in the male line. In some cases 
a transitional condition has l)een found, as, for examjde, 
among the Muskwaki Indians, who give a ])atronymic to 
the first-born child, Init in case of its death in infancy 
revert to the matronymic system; sometimes, again, the 
basis of the organization is so well concealed as to be 
obscured, as among the Kiowa Indians (noted in the last 



XXII BUREAT' OF AMERICAN ETHNOLOGY 

report) ; or, again, the consanguinity may be practically 
concealed by the overplacement of some other factor, as 
among the California tribes, who regard language as the 
dominant factor of their institutions (also noted in the 
last report) ; but the fortuitous relations may commonly 
be reduced without serious difficulty, and shown not 
to affect the general fact that the American aborigines 
belong to the culture -stages of savagery and barbarism 
in about equal proportions, reckoned on the basis of pop- 
ulation — though it is to he rememl>ered that the tribes 
belonging to the higher stage are much the larger and 
fewer. Now, a recent line of inquiry relates to the causes 
and conditions of the transition from the first great stage 
to the second. In the Old World the transition has been 
fairly correlated with the gradual ]iassage from hunting 
to herding — there the initial phase of agriculture ; but in 
the western hemisphere the characteristics of the native 
fauna were not such as to place herding in the van 
of agricultural development. Accordingly, it has been 
thought desirable to trace the influence of harvesting and 
planting, when pursued for generations, on social organi- 
zation; and the most favorable opportunity for such 
research was that afforded by the Pueblos. Morever, it 
seemed desirable to inquire into the rate of the transition, 
as indicated by records covering a considerable period ; 
and for this purpose also the Pueblos seemed to l)e admir- 
ably adapted, partly since the customs of the people have 
been sulijects of record for three and a half centuries, and 
partly because their arid habitat is so uninviting as to 
have practically repelled the invasion of revolutionary 
methods. It was 1iy reason of his intimate acquaintance 
with the early records, and also in the hope that he might 
be able to discover un2:)ul)lished manuscripts among the 
ancient archives of the missions, that Dr Elliott Coues, 
compiler of the American Explorers Series, was attached 
to the party. Although no noteworthy discoveries of 
manuscripts were made, a considerable body of data 
essential to the discussion of social organization in the 
pueblo region was obtained. Portions of the material are 



ADMINISTRATIVE KEPORT XXIII 

in preparation for pros]>eetive reports, while Mr Hodii-e 
is incor|)oratiiig tlie data relating to the elans and gentes 
of the Puel)lo ])eo])les in a Cyelopedia of Native Trihes. 

During his stay among the Hopi, Dr Fewkes' attention 
was directed to the interrelation between the tril)esmen 
and certain feral creatures, notably eagles. The eagles 
are of much consequence to the folk, chiefly as a source 
of feathers, which are extensively used in ceremonies for 
symbolic ]"epresentation ; and it ap]iears from the recent 
observations that particular clans claim and exercise a 
sort of collective ownershi]) in certain families of eagh^s, 
perhapts homing in distant mountains; and that this right 
is commonly recognized by other (dans, and even l)y 
neighboring tribes. Thus the relation affords a striking 
exam]»le of that condition of toleration l)etween animals 
and men which normally })recedes domestication, and 
forms the first step in zooculture, as has been set forth in 
preceding rei)orts. These relations, together with the 
methods of capture, have been described in a preliminary 
imper. 

Work in Philology 

During the later months of the fiscal year the Director 
resumed the synthesis of the native American languages, 
and the comparison of these with other tongues, Avith the 
view of defining the principles of philology on a compre- 
hensive basis. The task was one of magnitude; the 
records in the Bureau archives comprise more or less 
complete vocabularies and grammars of several hundred 
dialects, representing the sixty or more linguistic stocks 
of North America; and the study necessarily extended 
not only over this material l>ut over a consideral)lt' })art of 
the published records of other languages, both primitive 
and advanced; it was, however, completed in time for 
])ul)lication in the last re])ort. 

In connection with the general linguistic researches it 
was deemed necessary to extend the classification of 
stocks southward over Mexico and Central Americra ; and 
this extension was undertaken with the ai<T of Dr Cyrus 



XXIV BUREAU OF AMERICAN ETHNOLOGY 

Thomas, whose researches conoerning the native codices 
of Mexico and Yucatan have familiarized him with the 
literature of these and neighboring regions, and to some 
extent with the aboriginal languages. Dr Thomas de- 
voted several months to the work; and about the close 
of the fiscal year he had completed a provisional classifi- 
cation and map of native linguistic stocks in Mexico and 
Central America, designed to supplement the classifica- 
tion and ma]i of the American Indians north of Mexico 
published in the Seventh Annual Report. The material 
remains in the hands of the Director for use in general 
study and for revision for publication. 

As noted above, Dr All^ert S. Gatschet visited Nova 
Scotia early in the fiscal year for the purpose of complet- 
ing his collections of the northeasternmost Algonquian 
tongues, and his collections will enable him to round out 
the comparative vocabulary of Algonquian dialects so far 
as the tribes of northeastern United States and the 
contiguous territory are concerned. His work on Cape 
Breton Island was especially fruitful. On returning to 
the office he resumed the extraction of lexic and gram- 
matic material, and pushed forward the preparation of 
the comparative vocabulary; and in connection with this 
work he prepared synthetic characterizations of the prin- 
cipal elements of several typical dialects, including the 
Kataba of the Siouan stock. 

Mr J. N. B. Hewitt continued the preparation of his 
memoir on the comparative mythology of the Iroquoian 
tribes. On juxtaposing the princii)al cosmogonic myths 
of the several tribes, found various indications of incom- 
pleteness, and it was chiefly for the purpose of verifying 
certain of the versions that he revisited Ontario, as has 
already been noted. He succeeded in obtaining a con- 
siderable body of new data, and after his return from the 
field he made good progress in the preparation of his 
memoir, a part of which has been incor]iorated in another 
part of this rei)ort. Early in the fiscal year Mr Hewitt 
made a notable comparison between the Seri language, as 



ADMINISTRATIVE RP:P(iRT XXV 

recorded recently by Mr Mcdee (and as previously o))- 
tained from an exi)atriated 8eri man at Hermosillu l)y 
M Pinart, Commissioner Bartlett, and Henor Tenochio), 
with the Yuman, Piman, and other sontlnvestern dialt'cts 
recorded by various explorers. For a time the language 
of the Seri was su]tj)osed to be related to the tongues of 
the Yuman stock; but Mr Hewitt's exhaustive study of 
the extensive body of material now pi-eserved in the 
Bureau archives seems to demonstrate the absence of su(di 
relation, and to indicate that the language of the tril)e 
represents a distinct stock. Accordingly the classifica- 
tion of Orozco y Berra and other Mexican scholars of the 
middle of the century is revived ; and in conformity with 
the principles of nomenclature and classification an- 
nounced in the Seventh Annual Report, the definition of 
the language, dialects, and tribes is as follows: 

Stock iJialicfs and frlhrx 

Seri (extant). 



Serian. 



Tepoka (recently extinct). 
Guaynia (long- extinct). 
Upanguayiua (long extinct). 



In the course of his stay in the Ho])i village, Dr Fewkes 
was so fortunate as to obtain copies of a series of paintings 
representing the tribal pantheon. The series comprises 
some four hundred representations, mostly on se])arate 
sheets ; the pictures partake of the characteristics of the 
petroglyphs and calendric inscriptions such as those 
described by the late Colonel Mallery ; they also present 
suggestive similarities to the codices of more southerly 
regions. The entire series, reproduced in facsimile, is 
incorporated in another part of this report. 

One of the best known contril)utions to American abo- 
riginal linguistics is the Eliot Bible, ])ul)lis]ied in the Natick 
language in lG(i;! and 1(J85. This contril)ution was sup})le- 
mented in a highly notable way during the in-esent century 
through the labors of the late James Hammond Truniliull, 
who com]>iled from the Bilde, with the aid of other sources 
of information at his command, a vocabulary of the Natick 



XXVI BUREAU OF AMERICAN ETHNOLOGY 

tongue. Uiifortuiifitely for students, this compilation 
was not published ; but on the death of Dr Trumbull, in 
1897, it passed into the custody of the American Anti- 
quarian Society, at Worcester, Massachusetts. Here it 
attracted the attention of scholars and publicists, includ- 
ing Dr Edward Everett Hale; and it was proposed by 
Dr Hale, with others, to offer the manuscript to the 
Bureau for publication. Among the scholars interested 
in this and cognate publications relating to the aborigines 
was the Honorable Ernest W. Roberts, Representative of 
the Seventh Massachusetts district in the Congress ; and 
at his instance authority was granted for resuming the 
l^ublication of bulletins by the Bureau. Accordingly, 
when Dr Hale, early in 1900, brought the valuable manu- 
script of the Trumbull Dictionary to Washington it was 
assigned for publication as the first of the new series of 
bulletins (number 25) . Before the close of the fiscal 
year the composition was well under way, while Dr Hale 
was engaged in the |)reparation of a historical introduction. 
Another contribution of the first imijortance to knowl - 
edge of the aboriginal American languages is the vocab - 
ulary of the Maya tongue, compiled during the earlier 
decades of Spanish occupation and well known to scholars 
(though never printed) as the Diecionario de Motul. 
Two or three copies of the work are extant in manu- 
script ; one of these passed into the possession of the late 
Dr Carlos H. Berendt about the middle of the present 
century, and in the course of a lengthy stay in Yucatan 
he undertook to revise and complete the vocabulaiy and 
to bring it up to date by the introduction of all Maya 
terms in modern use. Dr Berendt's additions nearly 
doubled the volume of the original manuscript, and 
greatly enhanced its value ; unfortunately he died before 
his plan for publication was carried out. Before his 
death, however, he turned the manuscript over to the 
late Dr Daniel Gr. Brinton, of Philadelphia, in order that 
it might be published in that ethnologist's Library of 
Aboriginal American Literature. Finding the Avork too 
extensive for his facilities, Dr Brinton made a provisional 



ADMINISTRATIVE REPORT XXVII 

arrangement, before his death, in Jnly, 1890, to ti-ansfer 
the manuscript to the Bureau ; and after his decease the 
arrangement was carried out liy his legatees and execu- 
tors, including the University of Pennsylvania, to wliich 
institution his vahiable lil)rary was bequeathed. Both 
the original V(:)cal)ulary and Dr Berendt's suiiplement are 
in Maya-Spanish and Spanish -Maya; and, as a necessary 
preliminary to pul)lication l)y the Bureau, a transci-i](tiou 
Avas l)egun by Miss Jessie E. Thomas, assistant liln-ai-iaii, 
and a student of the Maya language. Toward the (dose of 
the fiscal year Sehor Audomaro Molina, of Merida, Yuca- 
tan, an eminent student of the Maya language, visited this 
country, and, learnins;- of the i)roposal to publish the 
Diccionario de Motul, came to Washington to ])roff('r his 
services in any further revision of the material that might 
seem desirable. His offer was gladly accepted, and ])ro- 
vision was made for supplying him with copies of the 
transcrii)t of the vocabulary. 

During the year Dr Franz Boas made additional con- 
tributions of im])ortance to the ling-uisti<' collections of 
the Bureau. He also completed a second volume of Chi- 
nook texts, which would have l)een sent to })ress l)efore 
the close of the fiscal year exeex^t for his pi'os])ective 
absence in field work and the consequent delay in ])roof 
revision. The matter will be incorporated in an early 
report or Inilletin. 

Work in Sophiolooy 

In i)ursuing his investigation of the time -concept of 
Papago Indians, as noted in the last report, Mr McGee 
was led to a study of the relations existing l)etween this 
notaldy altruistic tribe and their hard physical environ- 
ment; and clear indications were found that with the 
degree of cultural development possessed l)y the Pa])ago, 
the tendency of a severe environment is to develoj) altru- 
ism. At the same time it was noted that theneigh])oring 
Seri tribe, surrounded l)y an environment of similar 
characteristics in many respects, are notably egoistic and 



XXYITI BUREAU OF AMERICAN ETHNOLOGY 

inimical to\Yai-d contemporaries; and the striking differ- 
ences led to further research concerning the interrela- 
tions ))etween human groups and their physical sur- 
roundings — interrelations which may conveniently be 
styled adaptions. Now, when the study was extended to 
other tribes, it became manifest that such adaptions may 
be arranged in serial order, and that when they are so 
arranged the Beri stand at the end of the series marking 
the most intimate interaction between mind and exter- 
nals, while the Papago stand in the front rank of aborig- 
inal trilies as graded by power of nature -conquest; and 
from this point it is easy to extend the scale into civiliza- 
tion and enlightenment, in which men control rather 
than sul)mit to control by their physical surrf>undings. 
The serial arrangement of peoples in terms of relative 
capacity in nature -conquest can hardly be deemed new, 
though the special examples (particularly the notably 
primitive Seri) are peculiarly instructive; but the succes- 
sive adaptions thus defined were found unexpectedly sig- 
nificant in measuring various degrees of interdependence 
between environment and thought, for it became evident 
in the light of specific examples that the habitual thought, 
like the habitiial action, of an isolated and primitive folk 
is a continuous and contiimoiisly integrated reflection of 
environment. On pursuing the relations it was found 
that the Seri, habitually submitting to a harsh environ- 
ment as they do, merely reflect its harshness in their 
conduct, and that the Papago, seeking habitually to con- 
trol environment in the interests of their kind as they do, 
are raised by their efforts to higher planes of humanity. 
The general relation between thought and surroundings 
was found to be of exceedingly broad application, extend- 
ing far beyond the local tribes. Indeed, it finds most 
definite expression in the current scientific teaching that 
knowledge arises in experience ; and it seemed desirable to 
formulate the relation as a principle of knowledge which 
may appropriately l)e styled the Responsivity of Mind. 
The principle promises to be especially useful to ethnolo- 
gists confronted with those suggestive similarities in arti- 



ADMINISTKATIVK REPORT XXIX 

facts, habits, and even languages, wliicli were interpreted 
as evidences of former contact nntil their incongruity 
with geographic and other facts jiroved them to he coin- 
cidental merely, for the interdependence of thought and 
environment offers an adequate explanation of the coin- 
cidences, while the diminisliing dependence of thought 
on environment with cultural advancement equally ex- 
plains tlie preponderence of such coincidences among 
lowly i)eo})les. A ])reliminary announcement of the 
results of the study has been made, Imt full ]>ul)lication 
is withheld pending further field work. 

Mr James Mooney si)ent the greater i>;irt of the fiscal 
year in elaborating for ])ublication the extensive collection 
of material made l)y him among the Cherokee Indians 
several years ago. The collection comi)rises a nearly 
com])lete series of the myths and traditions of tht^ tribe, 
cosmogonic, historical, interpretative, and trivial; for 
among the Cherokee, as among other i)rimitive peoples, 
the traditions vary widely in character and ])uri)ose. Mr 
Mooney's collections are peculiarly valual)le in that tliey 
are so complete as to indicate the genesis and dcvelo])- 
ment of the tribal traditions. It would api)ear that the 
parent myth usnally l)egins as a trivial story or fal»hs 
perhai»s carrying a moral and thus introducing and fixing 
some precept for the guidance of conduct; the great 
majority of these fables drop out of the cui'rent low witliin 
the generation in which they are ])orn, l)ut those (diaiicing 
to touch the local life strongly or happening to glow with 
local genius survive and are handed down to later genera- 
tions. The transmitted fables form a- pai-t of tin- lore 
repeated by the eldermen and elderwomen night after 
night to while away the long evenings by the cam]) fire, 
and in this way they become impressed on the memory 
and imagination of the younger associates; for nndo- the 
conditions of prescriptorial life they come to take the 
place of learning and literature in the growing mind of 
the youth. In the successive repetitions the weaker 
fables are eliminated, while the more vigorous are grad- 
ually combined and eventually strung together in an 



XXX BUBEAU OF AMERICAN ETHNOLOGY 

order made definite 1 jy custom ; nt the same time they 
acquire sacredness with age, and some of them become 
so far esoteric that they may not be repeated by youths, 
or perhaps even by laymen, when they are the exchisive 
proi)erty of sages or shamans. Now, the fable in itself 
is seldom vigorous enough to pass unaided into the esoteric 
lore of the tribe ; 1 >ut when it serves to interpret some 
interesting natural phenomenon, either in its original 
form or in its subsequent association, it is thereby fer- 
tilized, and, with the combined vitality of faljle and 
interpretation, enjoys greatly increased chance of survival. 
Sometimes the historical element is also added, when the 
composite intellectual structure is still further strength- 
ened, and may persist until history blends with fancy - 
painted prehistory, and the story becomes a full-fledged 
cosmogonic myth. Accordingly, the character and the 
age of myths are correlated in significant fashion. Mr 
Mooney's memoir is incorj^orated in the Nineteenth 
Annual Report, which was sent to the printer on March 
28, and ]»roofs were in hand liefore the close of the fiscal 
year. Since it is the first of a series of memoirs on the 
Cherokee by the same author, it was thought well to pref- 
ace the publication with an extended review of the his- 
tory of the Cherokee Indians from the time of their first 
contact with the whites, and in collecting material for 
this historical sketch Mr ]\Iooney was able to throw new 
light not only on the movements of the tribesmen them- 
selves, but on the routes of travel taken by various 
explorers, from De Soto down. 

Although handicapped by illness, Mrs M. C. Steven- 
son continued the preparation of the final chapters in 
her monograph on Zuhi mj^thology and ceremonies. The 
work was nearly completed at the end of the fiscal year. 

Dr Fewkes's observations on the winter ceremonies of 
the Hoi)i Indians yielded impoi-tant data of the nature 
suggested in previous paragraphs, and on his return from 
the field he at once took up the preparation of a memoir 
designed for incorporation in an early rei)ort. 

A nota])le acquisition of the year was the Pawnee 



ADMINISTKATIVE REPORT XXXI 

ritual known as the Hako, ol)taiue(l liy Mijsss Alice C. 
Fletchei". Its basis is one of those house ceremonies 
which hold so large a place in aboriginal thought: and it 
is so exceptional!}' full at once as to reveal some of the 
most strictly characteristic phases of primitive thought 
and to illumine the simpler house rituals already recorded. 
It is cosmogonic in imjtort, and thus reflects the faith of 
the tribe. At the same time its details indicate the tribal 
migrations for many generations. It reveals primitive 
notions concerning the origin of fire and the relations of 
this agency to deified animals. It com])rises a ])artially 
archaic vocabulary, whi(di promises to throw light on 
tril)al affinities, and it includes rhythmic and funda- 
mental melodic features wliich contribute in imi)ortant 
degree to knowledge of aboriginal music. The entire 
ritual. in(duding the nmsical accom}>animent, is well 
advanced in preparation for the Twenty-second Report. 

Dr Cyrus Thomas continued the examination of IMayan 
and Mexican al)original ruimber systems, with special ref- 
erence to the Mayan and Mexican calendar systems. 
Early in IflOO he completed a memoir on the subject, 
entitled "Mayan Calendar Systems," whi(di was incor- 
porated in the Nineteenth Anniial Rei>ort. Later in the 
fiscal year he continued in cognate work, making gratify- 
ing progress. One of the most interesting features of 
aboriginal culture to the S(diolars of the wf)rld is the series 
of highly developed calendric systems extending from 
Mexico on the north to Peru on the soixth ; these systems 
reflect a knowledge of astronomy considerably less 
advanced than that prevailing in Chaldea and Egypt at 
the Ijcginning of written history, yet sufficiently advanced 
to indicate the l)eginnings of astronomic observation and 
generalization, an<l thus to define a stage of scientific 
development of which the Old World record is jiractically 
lost. Accordingly Dr Thomas's researcdies are deemed 
especially valuable to scdiolars. 

As has been noted, Mr J. N. B. Hewitt has applied the 
comparative method to the study of aboriginal traditions 
with excellent results. During the closing months of the 



XXXII BtJREAr OF AMERICAN ETHNOLOGY 

fiscal year he was occupied in revising his memoir on 
Iroqnoian mythology, and incorporating certain impor- 
tant data obtained during his winter trip. The material 
is nearly ready for the press. 

Work in Desceiptive Ethnology 

Except during tlie time spent in field work, Mr F. W. 
Hodge was occupied in arranging material for the Cyclo- 
pedia of Native Tril^es and in editorial work. In the 
former task he was aided during a part of the year by Dr 
Cyrus Thomas, and in the latter by Col. F. F. Hilder, 
ethnologic translator, and Mr H. S. Wood, assistant 
editor. Dr Thomas finished the revision of the Cyclo- 
pedia cards pertaining to the Siouan stock early in the 
fiscal year ; accordingly this py)rtioii of the work is ready 
for publication save for the requisite editorial scrutiny. 
The plan for the Cyclopedia has been set forth in some 
detail in earlier reports and need not be repeated. 

Publication 

Mr F. W. Hodge remained in charge of the editorial 
work, with the assistance of Colonel F. F. Hilder during 
the earlier part of the year and of Mr H. S. Wood during 
Colonel Hilder's al)sence in the Philip])ines. The second 
part of the Seventeenth Annual Report was received 
from the Government Printing Office during the year, 
though the first part was unfortunately delayed. The 
printing of the Eighteenth Report was practically com - 
pleted. The Nineteenth Report was transmitted for pub - 
lication on March 28, and the composition of this re]3ort 
and also of the first bulletin of the new series was under 
way before the close of the fiscal year. 

Mr DeLancey Gill, the illustrator of the Bureau, 
remained in charge of the photographic work and of the 
preparation of copy for the frequently elaborate illustra- 
tions required in presenting adequately the results of the 
researches. 

LiBKABY 

The work in the library of the Bureau was maintained 
under the supervision of Mr Hodge. During the gi'eater 



ADMINIWTKATIVK REPORT XXXIII 

part of the fiscal yi-ar he had the assistance of Mrs Lucre- 
tia M. Waring, wlio nia(h> good progress in the cata- 
logning of the hooks and pamphets in accordance with 
the classification of anthroi)ic science developed in the 
Bnreau. The nnml)er of l)ooks and ])amphlets on Imnd 
at the close of the fiscal year is abont 12,000 and (i,()()0, 
respectively. 

COLLECTIONS 

Collaborators engaged in field work made more or less 
extensive collections for nse in their researclu's, and for 
snbstMpieut transfer to the National Musenm; and, in 
addition, a nnmber of special collections were acqnired. 
Conspicnons among these was the Hndson basketry col- 
lection, from California, for which negotiations were 
opened during the last fiscal year, though the material 
was received and installed during the current year; it is 
regard(Ml as one of the most instructive coliecti<')ns of 
American aboriginal basketry extant, and its ])ossession, 
in connection with the very consideralde collections of 
corresponding ware already in the Institution, places the 
National Museum in a foremost position among the 
museums of the Avorld so far as opportunities for study 
of primitive l)asketry are concerned. Another notewor- 
thy collection was that of Mr J. B.Hatcdierin Patagonia, 
of which the final ]iortions were received during the fiscal 
year, together with a good series of photograidis illustrat- 
ing the use of artifacts, tlu^ construction" of habitations, 
etc. ; while various collections of objects required to com- 
plete series were acquired by purchase. Among the minor 
collections was an exceptionally fine one of copper imple- 
ments from the Lake Superior region ; these implements 
were noteworthy in that they were, while of alwriginal 
design, wrought Avitli metal tools in such wise as to show 
the influence of Caucasian contact; so that the collection 
forms an instructive example of acculturation, and serves 
as a uscd'ul guide in the classification of other coi)per 
objects in the Museum. A particularly useful series of 

21 KTH— (K-S in 



XXXIV BUREAU OB" AMERICAN ETHNOLOGY 

stone iin]ilements, known as the Steinei- collection, was 
also anioni;' the aeqnisitions of the year. 

Althongh collateral to the work of the Bnrean, it is 
])roper to report that Colonel F. F. Hilcler, ethnologic 
translator and acting chief clerk of the Bureau, was, on 
January IG, 1900, detailed to the Government Board of 
the Pan-American Exposition, and that under a commis- 
sion fi'om that Board he visited the Philippine islands and 
made extensive collections of ethnologic and archeologic 
material, with the understanding that, after use during 
the exposition, a considerable portion of it should be trans- 
ferred to the National Museum. Toward the close of the 
year Colonel Hilder reported the shipment of extensive 
collections, together with a good series of photographs and 
drawings designed for use in the installation. Incident- 
ally he availed himself of opportunities to obtain certain 
useful ethnologic literature required for the library of the 
Bureau. 

PROPERTY 

As has been explained in previous reports, the property 
of the Bureau is practically limited to (1) office furniture 
and other appurtenances to office work, (2) ethnologic 
manuscripts and other records of original work, (3) pho- 
tographs and drawings of Indian subjects, (4-) a small 
working lilirary, (5) collections held temporarily l)y col- 
laborators for use in research, and (6) undistributed re- 
sidiia of the editions of the Bureau pul)lications. During 
the fiscal year there has been no noteworthy change in 
the amount or value of the office property ; a considerable 
number of manuscripts (including two of special value 
noted in earlier paragraphs) have been added to the arch- 
ives, either temporarily or permanently ; over a thousand 
photographic negatives and several hundred prints and 
drawings have been added to the collection of illustrative 
material, while the library has maintained normal growth, 
chiefly through exchanges. There was no considerable 
accumulation or transfer of objective material required 
for study during the year, while there was a consider- 



ADMINISTRATIVP: report XXXV 

able reduction in the numbci- of back reports through 
the constantly increasing ]»ubli(' demand for ethnologic 
literature. 

NECROL()(^Y 

Frank Hamilton Gushing 

It is with much sorrow that I have to report the death 
of Frank Hamilton Cushing, ethnologist in the Bureau, 
on April 10, 1900. 

Frank Hamilton Chishing was l)orn in Northeast, Penn- 
sylvania, July 22, 18")?. At first a jdiysical weakling, he 
drew away from the customarj' associations of childhood 
and y()uth and fell into a remarkable companionsliii» with 
nature; and as the growth of tlie frail liody lagged, his 
mental powers grew in such wise as to separate him still 
further from more conventional associates. In (diildhood 
he found "sermons in stones and books in running 
bro<»ks" ; and in youth his s<di()ol was the foi-est ab<mt his 
father's liomestead in central New York. There his taste 
for natui-e was intensified, and the habit of intcri)reting 
things in accordance with natural principles, ratlicr than 
conventional axioms, grew so strong as to control liis later 
life. Meantime, relieved of the constant waste of men- 
tality through the friction of social relation, his mind 
gained in vigor and force: he l)ecame a genius. 

At 9 years of age Cushing''s attention was attracted l>y 
Indian arrowpoints found in his neighborhood, and he 
began a collection Avhich grew into a museum and lal)ora- 
tory housed in a wigwam erected by him in a retired ]iart 
of the family homestead; and his interest and knowledge 
grew until at 18 he went to Cornell already an expert 
capable of instructing the teachers. Perhaps l>y reason 
of his close communion with nature, he early fell into a 
habit of thought not unlike that of the primitive arrow 
maker, and even before he knew the living Indian, grew 
into sympathy with Indian ai-t, Indian methods, Indian 
motives. So, in his wigwam laborat(»ry and later at Cor- 
nell and elsewhere, he began to reproduce chii)i»ed stone 
arrow points and other al>original artifacts by i)rocesses 



XXXVI BURKAU <>K AMETICAN KTHNOLCKJY 

similar to those of the native artisans; in this ai't he 
attained skill to a nniqne degree, and throniih it he gained 
nni((ne nnderstanding of the processes of primitive men. 
In 1874, at the age of 17, he sent to Seeretarj' Baird au 
aceonnt of the Antiquities of Orleans County, X. Y., 
whicdi was pnhlished in the Smithsonian Report for that 
year; tliis was based on his wigwam collection, which 
later passed into the National Mnsenm. In 1876 he had 
charge of a portion of the National Mnsenm collection at 
the Centennial Exposition in Philadelphia, where he edi- 
fied visiting archeologists by his interpretation and imita- 
tion of native handicraft; for his skill extended from 
stone chipping to pottery making, basket bnilding, weav- 
ing, skin dressing, and all other native arts. In 1879 
Major Powell employed him in the Bnrean of American 
Ethnology, at first in collecting artifacts from the pneblos; 
bnt the innate sympath^y with simple life acqnired in his 
isolated boyhood soon bronght him into intimate relations 
with the living tribesmen, and the bond liecame so strong 
that he decided to remain at Znhi, where for five years 
he w\as as one of the tribe. After mastering the langnage 
he acqnainted himself with the Znhi arts and industries ; 
he was adopted into the ancient Macaw cdan and the 
sacred name " Medicine -flower," borne by only one per- 
son in a lifetime, w^as given him ; then he was initiated 
into tribal fraternities and gradually indncted into the 
religions ceremonies and mysteries; and long before he 
left the pnel)lo he was second chief of the tribe, the Head 
Priest of the Bow, and lived in the family of the gov- 
ernor, wearing native costnme, eating native food, and 
participating in all native occni)ations and pastimes. 
Such was Cnshing's college course in ethnology. 

When he left Znni Mr Cushing brought with him to 
Boston and other Eastern cities a party of Zufii headmen 
and priests, who attracted much attention and awakened 
deep interest in aboriginal life. One of the results was 
the organization of the Hemenway Archeological Expedi- 
tion, endowe<l by the late Mrs Mary Hemenway, of Bos- 
ton; in 1886-88 Mr Cushing had charge of the work. 



ADMINlSTRATIVi: UEPORT XXXVII 

Snlisequently he returned to the servi<'e of tlie Bureau, 
and l)ei;'an preparing" for puldication tlie records of his 
researches in Zuhi; a part of this material was puhlislied 
in the Thirteenth Rei)ort under the title ''Outlines of 
Zuhi Creation Myths." His health failing to an extent 
requiring a <diange, he was assigned to duty in Florida, 
where he made an areheologie survey no less remarkal)le 
for the hreadth of view with whi<di it was conducted than 
for the wealth of material ]>rodu<'ed from shell mounds 
and peat -lined lagoons. He was actively engaged in i)re- 
paring the results of this work for ])uhlication when a 
slight accident (the swallowing of a fish l)one) ])roved too 
mu(di for the vital tliread, never strong and much enfee- 
hled hy whole-hearted and absorbing devotion to duty 
under trying conditions in Zuhi and in Florida. So his 
professional career ended. He died April 10, 1900. 

Gushing was a man of genius. The history of the 
human world has been sha]ied by a few men; the multi- 
tudes have lived and worked and ended their days under 
the leadership of these few. Most of the geniuses who 
have shaped the history of later times shone as intellectual 
luminaries alone. Cushing stood out not only as a man of 
intellect, but preeminently as a master of those manual 
concepts to which he gave name as well as meaning — 
indeed, he might fittingly be styled a manual geiiius. 
There are two sides to man, two correlative and recii)rocal 
aspects — the hand side and the lu'ain side. Human 
development begins in the child, and began in our eai-liest 
ancestry so far as we are able to think, chiefiy in the per- 
fecting of the hand; for throughout the human world 
men do before they know — indeed, the greater i)art of 
knowing is always ])receded by generations of doing. Ho 
humanity's dawn was dou])tless brightened through 
manual genius; then came those later millenniums in 
which the brain side of man rose into dominance and 
illumined progress — and this w^is the time of intellectual 
geniuses. Of late science has arisen, and men have 
turned to the contemplation of nature and have been led 
thence to the conquest of natural forces. In the strife 



XXXVIII bURKAU OF AMERICAN ETHNOLOGY 

against dull nature the manual side of man has again come 
into prominence, and the pages of later history are em- 
blazoned with the names of inventors and experimentalists 
in whom the hand side and the brain side have attained 
perfect union. To this class of men Gushing 1)elonged; 
yet the application of his genius was peculiar, even uni(iue, 
in that his efforts were expended in interpreting inven- 
tions by others rather than in making inventions of his 
own. This application of his powers rendered him suc- 
cessful beyond parallel in retracing the paths pursued by 
primal men in their slow advance toward manual and 
mechanical skill ; and it was through this peculiar a] )pli - 
cation that Cushing's richest contributions to the science 
of man were made. 

By reason of his peculiar insight into primitive devices 
and motives Gushing was a teacher of his colaborers, 
even of those whose years were more than his own. His 
mind responded readily to the impact of new sights, new 
thoughts, new knowledge; hence he was fertile in hypo- 
thesis, fruitful in suggestion, an avant -courier in 
research, a leader in interpretation. All his associates 
profited by his originality and learned much of him. The 
debt of American ethnology to Gushing is large. 

Elliott Goues 

On December 25, 1899, Dr Elliott Goues died suddenly. 
While he was not an officer of the Bureau, he had fre- 
quently cooperated with the Director and the collabora- 
tors, especially during the earlier portion of the fiscal 
year, when he was attached to a party engaged in work 
in the pueblo region. An enthusiastic student of early 
American history, he was brought in frequent touch with 
ethnologists and ethnologic problems, thereby acquiring 
extended and accurate knowledge of the aborigines; 
hence his death was a sei'ious loss to the science. 

Walter J. Hoffman 

Dr Walter J. Hoffman, for manj' years an attache of 
the Bureau, died November 8, 1899. He entered the 
Bureau in its earlier years as an assistant to the late 



ADMINISTRATIVE REPORT XXXIX 

Colonel (Tiirrii'k Mallery, and s]>ent some years in the 
collection of petroglyplis and other ahori^'inal records. 
Suhseqneiitly he made independent studies in different 
tribes, notably the Menomini of Wisconsin. His ])i'in- 
eipal publications in the Bureau reports are "Tlie Mide- 
wiwin. or Grand Medicine Society of the Ojilnva," in the 
Seventh Report, and "The Menomini Indians," in the 
Foui'teenth Report. His connection with the Bureau was 
tem})orarily severed in 1895, when he undertook certain 
special work for the United States National Museum. In 
1897 he was appointed United States consul at Mannheim, 
Germany, where he availed himself of op])ortunities for 
study of aboriginal American collections and records. 
His health failing, he returned in the autumn of 1899 to 
his home near Reading, Pa., where his death occurred. 
Although he was but 53 years of age at the time of his 
death, he was one of the pioneers in American ethnology. 

FINANCIAL STATEMENT 

Appropriation by Congress for the fiscal year eniling Jinie .'iO, litOO, "■for 
continuing etiinologic researelies among the American Indians, under 
the direction of the Smitlisoniau Institution, including salaries or com- 
pensation of all necessary employees and the purchase of necessary 
books and periodicals, fifty thousand dollars, of which sum not exceed- 
ing one thousand dollars may be used for rent of building" (Sundry 
civil act, Man'h 3, 1899 ) $50, 000. 00 

Salaries or compensation of employees S.'U, To". 65 

Special services $1 6L'. 20 

Traveling expenses 2, 644. 91 

Ethnologic specimens. 3, 820. 00 

Publications 20. 00 

Illustrations 498. .30 

Manuscri]3ts 1 , 391 . 44 

Books and periodicals f(jr library 1, 600. 42 

Office rental 916. 63 

Furniture 419. 05 

Lighting 54. .34 

Stationery and general supplies 1, 218. 76 

Freight 241. 55 

Postage ami telegraph 57. 50 

Miscellaneous 69 , 90 

13,115,00 

Total disbursements 47, 852. 65 

Balance July 1, 1900, to meet outstanding liabilities 2, 147. 35 



XL BUEEAC OF AMERICAN KTHNOLOGY 

ACCOMPANYING PAPERS 

Two papers of very considerable ethnological impor- 
tance are appended to this report. The first is by Dr 
J. W. Pewkes, ethnologist, and relates to certain super- 
natural beings of the Hopi Indian pantheon known as 
katcinas. The work is profusely illustrated by a series 
of colored plates reproduced from the original drawings 
made by a native artist well versed in the symbolism of 
his people. The drawings and the data relating to them 
were collected l\y Doctor Fewkes in 1900. 

The tribes of the old province of Tusayan form a unique 
group among the American al)()rigines, their history and 
culture being of extreme interest to the ethnologist. 
They have been studied in part by a niiml)er of able eth- 
nologists, but our knowledge of their history and culture 
is yet far from satisfactory. Doctor Fewkes's study of 
the Hopi katcinas covers new ground and throws fresh 
light on the religious customs and art of these people. 

The second paper is l)y Mr J. N. B. Hewitt, ethnolo- 
gist, and embodies three versions of the cosmologic myth 
of the Iroquoian tribes of New York and Canada. In 
order to convey a definite and full understanding of the 
native concepts embodied in these myths, Mr Hewitt has 
recorded them in the most painstaking manner in the 
Iroquoian vernacular, adding interlinear and very literal 
translations, in which he recasts the barbaric thought as 
far as possible in English words ; these are accompanied 
by free translations into English, which are, however, 
permitted to retain still something of the idiomatic 
quaintness of the original tongue. It may be safely 
assumed that philologists as well as students of primitive 
philosophy and myth will find in these contributions to 
the history of the Iroquois mucdi of interest and value, 
since Mr Hewitt is not only an accomi>lished linguist but 
is master of the Tuscarora language and readily translates 
the other northern Iroquoian dialects. 



A(JCH)MP ANTING PAPERS 



21 ETII— IIB 1 



H O P 1 K A T (' \^ A S 

ih;awx t.v xativk aktists 



.JKSSI-: \VAJVVK]l FK\VKE!=^ 



C N 1^ E N T S 



Page 

Introduction 13 

H( ipi ferial calendar 18 

Peculiar features IH 

Classification of festivals 1 ■• 

Elaborate festivals -0 

Abbreviated festivals -0 

Tabular view of festivals in a Hopi year 21 

Priest fraternities in Hopi ceremonial festivals 1'3 

Description of Hopi festivals 24 

Wiiwiitciniti, Xew-fire ceremony 24 

Soyalufia 24 

Momtcita 25 

Pamiirti 2t> 

Winter Flute iiaholawu 29 

Wahikwineiiia, Cbiblren's dance 30 

Mucaiasti, Buffalo dance 30 

Winter Tawa paholawii 31 

Powamu 31 

Planting of lieans 31 

Dances in the ki vas 32 

Advent of sun god, Ahiil 33 

Preliminary visit of the monsters 35 

Flogging the chil<lren 36 

Return of otiier katcinas 36 

Advent of Masauu 36 

Appearance of Powanui katcinas 38 

Distribution of bean sprouts, dolls, and other dlijccts 39 

Collection of food by monsters 39 

Winter Lakone jialif)la\vu 39 

Palulukoiiti, or Ankwafiti 40 

Acts performed in 1900 40 

Additional acts sometimes performed 48 

Paraphernalia used, their construction and symbolism 50 

Resume of events in PaUdiikfinti in 1900 52 

Personations a])pearing in Paluliikonti 54 

Winter Marau paholawu 55 

Spring Sumaikoli 55 

Abbreviated Katcina dances 56 

Summer Tawa pain ilauu 56 

Summer Sumaikoli 57 

Xinian 57 



b CONTENTS (ETH. ANN. -Jl 

Page 
Description of Hopi festivals — contimieii. 

Tciiatikilii. Snake dance S" 

Leleiiti, or Leiipaki, Flute dance 57 

Bulitikilii, Butterfly dance 58 

Lalakonti . . 58 

Owakiilti 58 

Mamzrauti 58 

Description of the pictures 59 

Pamiirti ceremony 59 

Pautiwa 59 

Cipikne 60 

Hakto 60 

Caiastacana 60 

Hututu 61 

Huik 61 

Tcolawitze 61 

Loiica 61 

Tcakwaina 62 

Tcakwaina (male) 62 

Tcakwaina mana 63 

Tcakwaina yuadta 63 

Tcakwaina taamu (>3 

Sio Humis 64 

Sio Humis taaniii 64 

Sio Avatc hoya 64 

Wiiwuj'omo 65 

Sio Calako 66 

Heliliilii 66 

Woe 66 

Woe and Tcutckutu 67 

Powaniu festival 67 

Ahul 67 

Hahai wiiqti 68 

Tumas 68 

Tunwup 69 

Tehabi and Tuiiwup taamu 70 

Kerwan and Katcina niana 70 

Soyokos (monsters) 70 

Natacka naamii 71 

Kumbi Natacka 72 

Kutca Natacka 72 

Natacka w'iiqti, or Soyok wiiqti 72 

Natacka mana 73 

Hehea 73 

Hebea mana 74 

Heht^e 74 

A watol li Soyok taka 74 

A watobi Soyok wiiqti 75 

Tcabaiyo 75 

Atocle 75 

So W'iiqti 76 

]Masar.u 76 

Kototo 76 



FF.WKES] CONTENTS I 

PiiBe 
Description of tlie pictures — continued. 

Powaniu festival — t-ontinueii. 

Kwahu "7 

PaUikwayi.i 77 

Kc( a 7S 

Pawik 7S 

Totca 7S 

Monwu and Koyimsi 78 

Monwu wtii |ti 79 

Salab ;\Ii)ii«ii 7tt 

Hotski 7!i 

Tiiriiock wa 711 

Yaupa 711 

Hospoa, ><0 

Pat szro SO 

Koyona - SO 

Ki iwuki < SO 

MoUK SI 

Tetafiaya si 

Telavai si 

Owa S2 

Mai. s:i 

Hvuuis S'_' 

Hopi A\'atc lioya s:; 

Huhuan - . S8 

Nil vak s:^ 

Yoliozru \vii((ti - s4 

Powamu S4 

AVuk(.ikoti S5 

Kohonino S5 

Tcosbuci and Soy an ej) S5 

Xakiatcoji 86 

Kokopelli 86 

Kokopelli niaiia 86 

Lapiikti 86 

Paluliikonti I Afikwanti ) fi-stival 87 

:Macib( il 87 

Paliiliikon and Tatciikti 87 

Figurines i if ( 'i irn maidens 87 

Tacal) Aiiya and niana _ 88 

Owanozri izro 88 

Coto 89 

Hopak and luana , 89 

Kokyan wiiqti 90 

Piiiikon katcina 90 

Putikon hoya 90 

Paluiia hoya 90 

Tcnkul lot 91 

Tcanau : 91 

AVuiiamau 91 

Mucaias taka 92 

INIucaias niana 92 

.\riva katcina nianas urindintr corn 93 



8 CONTENTS [ETH. AN.t. 21 

Description ni tne piotures — continued. Page 

Paliiliikonti (Ankwafiti) festival — continued. 

Hokyana 94 

Hokyana niana 95 

Oakwahonau _ 95 

Kokle 95 

Citoto 95 

Sumaikoli ceremony ! . . 96 

Sumaikoli and Yaya 96 

Kawikoli 96 

Ciwikoli 96 

Navalio katcinas 97 

Tacab (Xaactadji) 97 

Tacab (Tenebidji) 97 

Tacab ( Yebitcai) 98 

Tai-ab 98 

Soyohini katcinas 98 

Kae 98 

Aho'te 99 

A'hote 99 

Turtumsi 99 

Patcosk 99 

Hototo 99 

Kerne 100 

Siwap 100 

Hotcani 100 

Tawa 100 

Kau 101 

Muzrilii 101 

Lenya 101 

Paiiwu 102 

Tiwenu 102 

Koroctu 102 

Kwewii - - 103 

Tciib 103 

Sowifiwu 103 

Ciporaelli 104 

Tuiiiae 104 

Matia 1 04 

Piokot 105 

Turkwinu 105 

Tiirkwinu niana 105 

Toho 105 

Kutca 106 

Kutca niana 106 

Urciciuiu 106 

Yehoho 106 

Zuni katcinas 107 

Sio 1 07 

Sio mana an<l three Koyimsi 107 

Citulilii 107 

Teiik 108 

Pakwabi 108 

Kwacus Alek taka and Alo niana 108 



FEWKERl CONTENTS y 

Description of the pictures — contiimeil. Page 

Ancient clan masks 109 

Old mask ( Katcina clan ) 110 

Old mask (Tciia clan) 110 

Old mask ( Honau clanl Ill 

Pohaha ( Te clan ) Ill 

Hopinyu (Isauti clan) Ill 

Ke Towa Bisena Ill' 

Masks introduced by individuals 111! 

Sio (Soyowa) 112 

Yuna 113 

Yuna niana llo 

Wakac 113 

Makto 113 

Pakiokwik 113 

Personages appeariutr in rai-es i-alled Wawac 114 

Aya - 114 

Letotol li 114 

Hemicii 115 

Tcukapelli 1 15 

Palabikuna 115 

Kuna 115 

Macmaliula 1 l(i 

Tcilikomato. 1 IB 

Wiktcina 115 

Piptuka 1 :ii 

Patun 1 If) 

Tatacuiu llti 

Paski 117 

Nakojian personages 117 

Beings not called katcinas 118 

Lakone luana 1 IS 

JIamzrau niana 118 

Palahiko mana 118 

Hopi Calako mana _ 119 

Bull mana 119 

Cotokinunwu 120 

Kaisale 120 

Kaisale mana 120 

Alosaka 121 

Ahiilani 121 

Tanoan names for Hopi katcinas 122 

Origin of foreign katcinas 124 

Alphabet used in spelling names 126 



ILLUSTRATIONS 



Page 

Plate II. Pautiwa, Cipikne, Hakto, Uvuista.wui bO 

III Hntutn, lluik, Tcolawit/.e, Louca ■■■;"'""' 

IV. T,.akwaina. Trakwaina taan.n. T.-akuaina uiana, Toakwaina _^^^^ 

V. Sio'lhuuis, Si'o Humis taarnu ( ,ni>^printe.l taamu) , Si,. Avatc ^^ 

hova, ■Wiiwiiyomo - 

VI, Sin Calako, Woe, Ilelilulii, Woe and Tentrkntu - b^ 

VII Vluil, Haliai wiuiti, Tiimas, Tunwup _" 

VIII T.-liabi, Tnn\vui> taa.nu, Kerwan ami Katcma mana ^_^ 

IX. Xataeka naamu, Kumbi Xata.-ka, Kutca Natarka ^- 

X. Xatacka wiiqti, or Soyok wiiqti ^- 

XI Ilelu-a. ITohea mana, Heher - - ' 

XII. Awat..l.i Soyok taka, Awatobi Soyok wCuiti [^ 

XIIT. Toaliaiyo, Atoele '^^. 

XIV. Powaniu, So wiuiti, :\Iasavn-i, Eototo _^^ 

X^'. Kwahu, Palakwayo, Keca, Pawik - ^^ 

XVI Totca, Monwii an<l Koyimsi, Monwu wiiqti - ^' 

XVri. Salal! ilonvvu, Hotsko, Tiirp. ickwa, A'aupa '^^^ 

XVIII. Hoypoa, Patszro, Koyona, Kowako - '^^^ 

XIX. Momo, Tetanaya '^., 

XX. Tekivai, Owa ami mana ' " 

XX ]. Malo, Ilumis, Iluhuan, Hopi Avatc hoya ^-j 

XXII. Xuvak, Yoho7.ro wuqti, P<iwamu ^^ 

XXin . AVukokoti, Kohonino ^^ 

XXIV. Tcoi^liuei and Soyan ep, Nakiatcop.. - ^^ 

XXV. Kokopelli, Kokopelli mana, Lapukti '^^^ 

XXVI Alacil lol, Paluliikon and Tatciikti \"","'\ 

XXVII. Fimrines of Corn maidens, Tacal. Anya ( misprmte.l Ana) and 

mana „„ 

XXVIII. Owanozrozro, Goto (Walpi), Goto (Uraibi) »» 

XXIX H, .pak and mana, Kokyan wuqti, Puiikon katcma - 

'XXX'. Piiukon hoya, Palnna hoya, Teanau. Tcnkubot (mi^pnnted ^^^^ 

Tuckubot) ^j.-, 

XXXI. Wapamau, Mucaias taka, Mueaia« mana ■ - 

XXX 1 1 . Anya kateina nianas <;rinding corn j^- 

XXXIII. Hcikyana, Ilokyana and mana ^^^ 

XXXIV. Kokie, Gitoto, Sumaikoli and Yaya '^^^ 

'xXXV Kawikoli, Ciwikoli, Tacab (Xaactadji) "^ 

XXXVI. Tacab (Tenebidji), Tacab (Yebitoai), Tacab. Kae -^^ 

XXXVII. A'hote, Aho'te, Patcosk, Hototo (mii^prmted Hotote) ^-i-^ 

XXXVIII. Kerne, Hotcani, Siwap, Tawa ^^^^_^ 

XXXIX. Kau, Muzribi, Lenya ■-■•■ 



12 



ILLUSTRATIONS 



[ETH. ANN. 21 



Plate XL. 

XLI. 

XLII. 

XLIII. 

XLIV. 

XLV. 

XLYI. 

XLVII. 

XLVIII. 

XLIX. 

L. 

LI. 

LII. 

LIII. 

LIV. 

LV. 

LVI. 

LVII. 

LVIII. 

LIX. 

LX. 

LXI. 

LXII. 

LXIII. 



Page 

Panwu, Ti wenu, Kwewu 102 

Triib, Cipoinelli, Sowifiwu 102 

Tumae, Mafia 104 

Piukot, Tiirkwinu, Turkwinu mana 104 

Kiitca, Kutea mana, Yehoho, tJrciciniu 106 

Sio, 8io mana and three Koyimsi 106 

Citulilii, Teiik, Pakwabi 108 

Kwaous Alek taka, Alo mana, Old mas^k (Katdna rlan). (ild 

mask (Tciia clan ) 108 

Old mask (Honau clan), Pnhaha (Te (dan), Ilopinyu ( Isauu 

clan ) , Samo w aqtaka 110 

Yuila, Yufia mana, Wakac, Makto 112 

Aya, Letotobi, Racer, Hemico 114 

Tcnkapelli, Kona, Palabikuna, Tcilikomato, Macmahola 114 

Wiktcina, Piptnka, Patun 116 

Tatacmu, Paski 116 

Nakopan personages 116 

Lakone mana, Manizrau mana 118 

Hopi Calako mana, Palahiki i mana 118 

Bull mana 120 

Cotokinunwu, Kaisale, Paiakyamu, Kaisale mana 120 

Alosaka 120 

Aluilani 122 

Koroctu 122 

Pakiokwik, Ke Towa Bisena, Tiirtumsi (misprinted Tiirtumsi ) . . 122 

Owa, Cakwahonan, Toho 122 



HOPI KATCINAS 

DRAWN BY NATIVE ARTISTS 



By Jesse Waltek Fewkes 



INTRODrcriOX 

The Hopi Indians represent their yods in several ways, one of 
which is b\' personation — h\y wearing' niaslis t)r garments hearing 
symbols that are regarded as (■haracteristi<- of those beings. The sym- 
liols depicted on these masks and garments vary considerably, but 
are readily recognized and identified by the Indians. 

At each festival in which these supernatural beings are personated 
the symbols are repainted, and continued practice has led to a high 
development of this kind of artistic work, man}' of the Indians having 
become expert in painting the symbols characteristic of the gods. 

Believing that a series of pictures inadt> by the cleverest artists 
among the Hopis would be a valuai)li' means of studying the sym- 
bolism of the tribe, the author hired one of them to make him a 
series of drawings of all tiie personations of supernatural b(>ings 
which appear in Hopi festivals. This method was suggestecl l>y an 
examination of Mexican codices, especially the celebrated manuscript 
of Padre Sahagun. now in Madrid, the illustrations in which are said 
to have been madt' by Indians, and Chavero's Lienzo de Tlascala, 
lately (lji'.>2) published by the Mexican government. 

The author found several Hopi men conqjetent to paint a collec- 
tion of pictures of the kind desired, and finally chose for tliat work 
Kutcahonauii." or White-bear, a man aliout 3(i years old. wlio was 
believed to be the ablest of all who were considered. This Hopi had 
picked up a slight knowledge of English at the Keams Canyon school, 
and while his method of drawing may have Iteen somewhat influenced 
by instruction there, this modifying influence is believed to V)e very 
slight, as the figures themselves show. 



' For the prominciatiou of proper name.>s, .-^ee the alphabet at the end <if tliis p:ipcr. 

V.i 



14 HOPI KATCINAS 



[ETII. ANN. 21 



His undo. Homovi. who 1ms never been to school, and is unac- 
quainted with the English lanouag-e, drew some of the best pictures, 
the technique of which is so like his nephew's that it is safe to con- 
clude that the drawings of the latter are aboriginal in character. A 
few of the pictures were drawn by Winuta, whose work, like that of 
Homovi. is unmodified b}- white influence. A boj' who had attended 
a Government school in Lawrence, Kansas, also made a few paint- 
ings, but as thej' show the influence of instruction in this school they 
are not valuable for the purpose had in mind in publishing this collec- 
tion, and they have not been reproduced hero. 

AVhile, then, their character has possibly been somewhat influenced 
by foreign art, the pictures here reproduced and described may be 
regarded as pure Hopi, and as works little afl'ected by the white 
teachers with whom of late these people have come into more intimate 
contact than over before. 

To facilitate the painting the author provided the artists with paper, 
pencils, brushes, and pigments; he left the execution of the work 
wholly to the Indians, no suggestion being made save the name of 
the god whose representation was desired. They carried the materials 
to the mesa, and in a few days returned with a half-dozen paintings, 
which were found to be so good that they were encouraged to continue 
the work. In some instances, the artists painted pictures of gods 
which the author had never seen personated. 

When the paintings were delivered, the author wrote under them 
the names of the beings represented, with such information as could 
be gathered concerning the special symbolism upon them. Later 
other Hopis were asked to identify the pictures, which they readily 
did, the names they gave being nearly always the same as those given 
by the ai'tists. This independent identification was repeated many 
times with difl'erent persons, and the replies verified one another almost 
without exception. The talks al)Out the paintings elicited new facts 
regarding the symbolism and the nature of the beings represented 
which could not have been acquired in other ways. Several men made 
critical suggestions which were of great value regarding the fidelity 
of the work and embodied information which is incorporated in the 
exposition of the collection. At one time the reputation of the.se 
pictures was so noised about in the pueblos that visitors came from 
neighboring villages to see them. At first the collection was freely 
oflered to all comers for inspection, on account of the possibility that 
new information might be thus gathered, until some person circulated 
a report that it was sorcery to make those pictures, and this gossip 
sorely troubled the painters and seriously hampered them in their 
work, but the author was al>lo to persuade the artists and the more 
intelligent visitors that no liarm would come to them on account of 
the collection. 



FF.WKE91 THK NATUKE < IF KATCINAS 15 

Tlu' pictures were made primarily \<> iliustiatc symliois and sym- 
bolic paraphernalia used in the personation of tiic yods, hut iiudden- 
tally they .show the ability of the Ho|)is in painting, a form of artistic 
expression which is very ancient among them. The painting of fig- 
ures on ancient pottery from Tusayan, iliustrateil in a collection frt)m 
Sikyatki, leaves no question of the aliility of thi^ ancient Ilopi women 
in this form of expression." As specimens of pictorial art the pictures 
here presented compare^ very well with some of the Mexican and 
Mayan codices. They represent men personating the gods, as tiiey 
appear in religious festivals, and duplicate the symliois on certain 
images, called dolls, which represent the same brings. A considinu- 
tion of some of the more characteristic dolls in semblance of gods is 
given tdesewhere.'' 

When a Hopi draws a picture or cuts ;ui image of u g'od, either a 
doll or an idol, he gives the greatest cai'i^ to the rei>rescntation of the 
head. The symbols on the head are characteristic, and its size is 
generally^ out of proportion to that of the other parts, ^^'llen these 
same gods are personated Ijy men th(> symbols are ordinarily painted 
on maslis or helmets; conse<iuently the heads of the figures may be 
said to represent masks or helmi'ts of personators. 

The personations which are here figured generally appear in winter 
festivals or ceremonies, a more detailed account of which will be given 
elsewhere, but it has seemed well to preface this descri})tion of the 
pictures with brief suimnaries of great festivals in which the figures 
represented are specially prominent, and to make such reference to 
others as may 1k> necessary. The great festivals, calletl Pamiirti,'' 
Powamu, and Paliili'ikonti or AiTkwanti, are celelirated in January, 
February, and March. 

The personations arc called katcinas: the nature of these merits a 
brief consideration. 

Primitive man regards everything as possess(>d of magic ]iower 
allied to what we call life, capable of action for good or evil. I'his vital 
power, he believes, is directed by will; it was probably lirst identilied 
with motion. To the savage whatever moves has a beneficent or 
malevolent power, sometimes called medicine, the action of which is 
always mystei-ious. Various symbols have been adopted by primitive 
man to represent this power, and man_v terms are used to define it. 
Among these symbols words for lin-aih in various languages are per- 
haps the most widely spread among dilierent races. The power of 
motion directed by will to do harm or good thus conies in English to 
be known as spirit or soul. The doctrine of medicine ]iower oi' of 
spirits is commonly called animism. 

nSc'i' Arclioologieal Expedition to Arizona in 1S95. in tlie Seventwnth .A.nniml Kcpiirtof tlie Bureau 
of AmiTican l-lthnology. part 2. 1S99. 
/'Internationales Archiv fiir Ethnograpliie. Band vii. 1S94. 
I- For the pronunciation of proper names, see llii' alphMl)et iit llie eml c'f Ihis ]japfr. 



1 6 HOPI KATCINAS [eth. ann. 21 

Early man riirely generalized. Every object, organic and inorganic, 
had a spirit, hut these spirits, like the olijects themselves, were 
thought of as concrete. The spirit of the tree had little in common 
with the spirit of the sun. To distinguish the.se diiierences symbolic 
personifications were called in, and the medicine power of objects was 
embodied in objective comprehensible form; thus the medicine power 
of the sun presented itself as an eagle, that of the earth as a spider. 

It would appear, also, that in case of the magic or medicine power of 
man, there was a universal belief that it existed and was potent after 
death. The breath-body or spirit of man was believed to have a con- 
tinued existence after the death of the body, retaining powers of good 
and bad action, a belief which led to worship. The katcinas are spirits 
of the ancients of the Hopis, and personations of them ))y men bear 
the symbols which are supposed to have characterized these ancients. 

While the term katcina was originalh* limited to the spirits, or per- 
sonified medicine power, of ancients, personifications of a similar 
power in other objects have likewise come to be called katcinas. Thus 
the magic power or medicine of the sun ma}' be called katcina, or that 
of the earth may be known by the same general name, this use of the 
term being common among the Hopis. The tei-m may also be applied 
to personations of these spirits or medicine potencies by men or their 
representation by pictures or graven objects, or by other means. 
As applied to a dance in which the personations appear, the term is 
secondary and derivative. 

The word ■"medicine" is here used in its ancient meaning, not as in 
modern English. It is misleading to apply such terms as ".spirit," 
"soul," and "medicine," with the modified meanings which they now 
have, to beliefs of primitive man. When these words originated they 
were applicable to such beliefs, but in the evolution of culture their 
meanings have changed, and they are now symbols of beliefs that are 
very diiferent from those which they originally represente<l. 

In the Hopi ritual thei'e are dramatic celebrations of the arrival 
and departure of the katcinas. Certain clans have special festivals 
in which they dramatize the advent of their clan-ancients; thus the 
Katcina clan represents it in a festival called Powamu, the Asa clan 
in Pamiirti, the Patki clan in Soj^aluna. Kindred clans unite with 
the more prominent in the dramatization of the advent of their clan- 
ancients. There is only one dramatization of the departure of clan- 
ancients, a festival which is called the Niman (departure), and which 
occurs in Julj'. Personations of the same clan-ancients do not ap])ear 
every year at a stated time; in some j'ears the}' ai'e more numerous 
than in others, as quadrennially, when certain initiation ceremonies are 
performed. Particular personations are prescriljcd for great festivals 
like Pamiirti, Powannl, and Palilli'ikonti, and these appear yearly, but 



KEWKEs] NUMBER OK KATCINAS 17 

there are othei's whose appearance depends on the iiiclinatU)n of the 
owner of the masks or on other causes, on which account tlie personnel 
of the actors in the festivals changes year by year without, however, 
there being any fundamental modifications. 

Tlie author has repeatedly l)een informed by the Hopis that the 
numl)er of katcinas is very great, much greater than the number 
figured, especially if all those mentioned in traditions are included. 
When we reflect upon the probable way these supernaturals have been 
added to the Hopi Olympus, we ma}' gain some idea of tlicir possible 
number, for each clan as it joined the Hopi population brought its own 
gods, and, as the clans came from distant pueblos, where environmental 
conditions difl'ered, each had a mythologic system in some respects 
characteristic. Many Hopi clans have in course of time become extinct, 
and with their disappearance their old masks have passed into the 
keeping of kindred clans, to whom they are now known as "ancient," 
being never used. The distinctive names of such ha\e been lost, but in 
some cases the mask still retains its svmbols. Then there is a constant 
increase in the luunbers of katcinas; not oidy are the Hopis at'quainted 
with many katcinas that are no longer personated. l)ut they ai-e also 
continually introducing new ones. Thus the katcinas called Chicken, 
Cow, and many others which might be mentioned, have made their 
appearance in the last decade. It is not dithcult to see how this may 
have been brought about. A man goes on a visit to Zufii or some 
Kio Grande pueblo and witnesses a personation of a katcina which, on 
returning to his own home, he introduces into the Hopi ritual. This 
process of introduction has been going on for many years, so that we 
have katcinas called Navaho, Kawaika (Keresan), Pima, Apache, and 
others of foreign derivation. Thus not only have clans introduced 
new katcinas from time to time, but individuals have done the same, 
and in many instances this introduction has taken place so latelv that 
the name of the man who brought them is known, as he is still livinc 
in the pueljlo. 

Of the masked personations among the Hopis some, as Tunwup, 
Ahiil, and Natacka, always appear in certain great ceremonies at stated 
times of the year. Others are sporadic, having no direct relation to 
any particular ceremony, and may be represented in any of the winter 
or summer months. They give variety to the annual dances, but are 
not regarded as essential to them, and merely to afl'oi'd such \-ariety 
many are revived after long disuse. Each year many katcinas may be 
added to any ceremony fiom the great amount of resei\e material 
with which the Hopis are familiar. Some have become extinct, and 
knowledge of them remains only in the memory of old men, oi' now 
and then one maj^be recalled to mind by an ancient mask hanging in a 
darkened room. Thus, it is seen that within certain limits a change 

21 ETH— 03 -2 



18 HOPI KATCINAS [eth. ann. 21 

is continually going on in the. cliaractcr of the personations in masked 
dances. It is more especially to the ancient or almost forgotten varie- 
ties that we should look for aid in making a classification of katcinas. 

The pictures have ])een arranged primarilj' on a basis of the sequence 
of appearance in the annual calendar. Possibly a more comprehen- 
sive classification of the pictures might be made with reference to the 
clans which introduced them, and tables are given with that thought in 
mind, but there is little possibility tliat a classification of this kind can 
be made complete, since the clan origin of many katcinas will always 
remain unknown. 

The classification of katcinas by names leads to important results, 
but the nomenclature, for many reasons, is often deceptive. The 
same god maj' have several attributal or clan names which have sur- 
vived from the difl'erent languages spoken originally by component 
clans of the tribe. Certain peculiarities of song or step of the per- 
sonator, or a marked or striking symbol on his paraphernalia, may 
have given a name having no relation to the spirit personated. Keep- 
ing this fact in mind, and remembering the permanency of symbols 
and the changeability of nomenclature, we are able to discover the 
identity of personations bearing widely different names. 

An important aspect of the study of these jjictures is the light their 
names often throw on their derivation. We find some of them called 
by Zuiiian, others b}' Keresan, Tanoun, Piman, and Yuman names, 
according to their derivation. Others have names which are dis- 
tinctly Hopi. This composite nomenclature of their gods is but a 
reflection of the Hopi language, which is a mosaic of many difl'erent 
linguistic stocks. No race illustrates l)etter than the Hopi the per- 
petual changes going on in languages which Payne so ably discusses 
in the second volume of his History of America. The successive clans 
which united with the original settlers at Walpi introduced many 
words of their peculiar idioms, and it is doubtful whether the present 
Walpians speak the same tongue that the Snake (Tciia) clans spoke 
when they lived at Tokonabi, their ancient home in northern Arizona. 

HOPI FERIAL CALENDAR 

Peculiar Fkatures 

The author will first sketch the ferial calendar" of Walpi and give a 
brief account of tlie nature of the rites occurring each month, having 
especially in mind the personages here figured; but only so much of 
this calendar will be given as will help to explain the pictures and 
render the paraphernalia intelligible. 

aFor ferial calendar of the Hopis, see Internationales Archiv fur Etlmograpliie, Band viii, 1893, pp. 
215. 23fi; American Anthropologist, vol. XI, 1898; Fifteenth Annual Report of the Bureau of Ethnol- 
ogy, 1897, p. 260 et seq. 



t-EWKEs] HOPI CEREMONIAL CALENDAR 19 

The cereiiionial year of the Hopis })egins in Novomlier with a New- 
lire ceremony which assumes two forms, ela))orate and abbreviated. 
The elaborate form, given every foiuih year, is very complicated, 
owing to the initiation of novices into the fraternities. Following 
this precedent, the rites of the winter solstice (Soyaluna), Powamu, 
and Paliiliikofiti are celebrated in extenso in those years. The elabo- 
ration or al)breviation of the New-tii'e ceremony, which opens the 
calendar, thus jH-dfoundly affects all festivals of the remainder of the 
year. 

There are also several otlier variations in the calendar, due to 
the celebration of either the .Snake or Flute festival, which alternate 
with each other. Thus in odd years there is in January an assemblage 
of the Snake fraternity, while in even years the Flute priests have a 
meeting in the same month. There are likewise certain minor modi- 
fications in other ceremonies iti those years in which the Flute and 
Snake ceremonies, respectively, are celebrated. 

It must be borne in mind that the Hopis are ignorant of the 
Roman names of months, January, Feln-uarv. and the like, but these 
names are introduced in the following pages for convenience in reduc- 
ing their calendar to our own. Their months often take the names of 
tlie ceremonies which occur in thiMii. 

The four seasons, spring, sunnncr. autumn. an<l winter, have no 
equivalents among the Hopi so far as is known. The Hopi year has 
two divisions, which maj' be designated that of the named and that of 
the nameless moons; the former is the cold period, the latter is the 
warm — roughly speaking, they are winter and summer. These divi- 
sions may Ix^ called the greater and lesser periods, ;is the former begin!* 
in August and ends in March. In the tiist occur the greater, in the 
other the lesser mysteries (see below, Classitication of Festivals), 
although this practice is sometimes reversed. 

Classification of Festivals 

As has been noted, the ceremonies in the Ilopi calendar vary in 
complexity as a residt of the initiation of novices into the priesthoods, 
which occurs about every four years. 

In addition to this ((uadrennial variation there is a lesser and 
greater celebration of the same festival e^ich year, which are ordi- 
narily six months apart, the lesser being generally in winter. The 
adjective "•elaborate" will l>e applied to those quadrennial festivals 
which are celebrated in extenso, "al)breviated" being applied to the 
smaller celebrations in intervening years: the two yearly presentations 
will be known as the greater and lesser mvsteries. 



20 HOPI KATCINAS [eth.akn.21 

Elaborate Festivals 

Some of the elaborate festivals involve nine days' active work, 
others live. In years when the New-tire ceremony is brief, other nine- 
day ceremonies are abbreviated to five, and five-day ceremonies are 
shortened to one. A list of the festivals of the latter class is given 
below, under Abbreviated Festivals. 

Among- elaborate festivals with a nine-day duration may l)e men- 
tioned the following: 

Xaac/naiya. Leleiiti (Lenpaki). 

Soyalufia. Lalakonti. 

Powamu. Mamzrauti (Maraupaki). 

Niuian. Owakiilti. 

Tciiatikibi (Tciiapaki"). 

With the exception of Powamu and Niman the above festivals have 
two additional ceremonial days called the smoke talk and the public 
announcement days. The ceremonial days of these elaborate festivals 
are called: 

First, day: Tcoteoyunya. Fuurteentli day: Yunya. 

Second day: Tiyuna. Fifteentli day: Cuskahimu. 

Tenth day: Yunya. Sixteenth day: Komoktoti ikya. 

Eleventh day: C'ustala. Seventeenth day: Totokya. 

Tweh'thday: Luotala. Eighteenth day: Tihtini. 
Thirteenth (Uiy: Xahietala. 

The days between the announcement (second day) and Yunya (tenth 
day) are generallj^ seven in number, but may be less. The nine active 
days begin on the fii'st Yufiya and end on Tihiini, the jjublic dance day, 
which is followed by three or four days of purification. Practically 
each of these ceremonies takes twenty days from the smoke talk 
(Tcotcoyunya) to the final day of purification. 

Abbreviated Festivals 

Among five-day ceremonies which are believed to be contracted 
iorms of the first group, may be mentioned: 

'Wiiwuteiuiti. Pahihikonti, or Afikwauti. 

Paniiirti. 

The one-day ceremonies, which may be extended over five days in 
special years, are as follow: 

AVinter Flute prayer-stick-making. Winter JMarau prayer-stick-making. 

Winter Snake prayer-stick-making. Summer Sun prayer-stick-making. 

Winter Lakone prayer-stick-mak- Winter Sun prayer-stick-making, 

ing. Momtcita. 

" Literally, snake (tcua) going do^ni (pakit), referring to entering the kiva. 



FEWKES] HOPI FESTIVALS BY MONTHS 'Jl 

Tabular Vikw nv Festhals ix a Ilori Yeak 

The following" cerenionies, celebrated iuimially at tlie East mesa of 
Tiisayan, are mentioned with the months in wliieli they occur, hegin- 
niiiL;- with the Now-tire or November festival. 

Ji'orr//i7i/'/\ Ki'leiinb'i/(( It'll (J\^y/vr(..<" Jfiui/i) 

(Winviitcimti (New-lire ceremony). 
(Xaacnaij-a (with initiation of novices). 

November is generally considered the ojiening month of the llopi 
year, and on the character of the New-tire ceremony, whether elab- 
orate (Naacnaiva) or abbreviated (Wiiwiiteimti), depends that of the 
following festivals, for if the former is celebrated the winter ceremo- 
nies which follow are always more complicated. 

] )i i-t mill r. Kijiliii nr)jilli>il 

1. Soyaluna (All-assembly, AVinter-soLsticc). 

Synchronous meeting of all clans in their respective kivas with 

altars and prayers to Miiyifiwu. the germ gnd. \\\ elaborate sou 

di-ama occur.s in certain kivas during the festival. 

L'. ^lomtcita (war dance of the Kalektaka or warrior pricstli I nf the I'akab 

clans). 

Stone images of the Hano warrior gods, cori'esponding to the Ilopi 
Piiiikon hoya. Palufia ho_ya, and their grandmother Kokyan wiicjti 
(Spider woman), are displayed at the winter solstice <'ereni<)ny (called 
Tantai Viy the Tewas). At Hano the rites of these gods are combined 
with those of the germ gods, but at Walpi they are distinct, following 
Soj^aluiia. 

In this festival there i.s an altar and pray(>r-stick-making. The 
Hano warrior altars are erected in the same rooms and at the .same 
time as those of the \\' inter-solstice ceremony. 

./(/// iiiinj. Piiiiiiiri/iiiru 

1. I'amurti. 

A dance celebrated at Sichumovi by the Asa and Honani clans, 
dramatizing the return of tlie sun. followed by their clan-ancients or 
katcinas, called by Zufii names. 

2. Leiiya or Tciia paholawu (Flute or Snaki' prayer-stick-niaking). 

Winter or lesser Flute or Snake prayer-stick-making. The Flute 
or Snake fraternity of i\w under world is supposed to meet at this 
time, and there is a sympathetic gathering of P^lute priests in even 
yeai's and Snake priests in odd _years. In the odd years certain rites 
occur in the ki\'as during the Soyalufia ct'remony to harmonize with the 
preeminence of the Snake chief in those years. 

.3. Mucaiasti ( Buffalo dance ) . 

4. Tawa paholawu (Sun prayer-stick-making. ) 

AViuter or lesser assemblage of the Sun priests. 



i^2 H<iPI KATCINAS [eth. ask. 21 

FehriKiri/, l^inoninuryawu 

1. Powamu (Bean -planting). 

A ceremonial puritication festival eelel)rating tiie return of the clan- 
ancients of the Katciiia clan, in which several other clan-ancients like- 
wise appear. 

2. Lakoni- iialmlawi'i ( Lakone ])rayer-.stiok-niakins). 

^Vinter or lesser sympathetic meeting of the Lakone priesthood, 
who make otlerings and deposit them in distant shrines. 

Mdrrli. ic'uiiiiirijiiirn 

1. Paluliikonti, or Afikwanti. 

Theatrical performance or mystery i>lay, illustrating the growth of 
corn: its purpose is the production of rain. 

2. Marau paliolawii (JNIarau prayer-stick-making). 

Spring meeting of the Marau fraternity, who make ofl'erings and 
deposit them in distant shrines. 

3. Sumaikoli. 

Spring meeting of the Sumaikoli and Yaya fraternities. A festival 
of short duration in which new tire is kindled by frictioual methods. 

jy^'y, Kydmiirijiiivi'i 
AVibrcviatcd Katcina ilanc.et-. 

Masked personations of ditierent clan-ancients or katcinas, in public 
dances of a single day's duration, sometimes accompanied with secret 
rites. 

■Tdhj. PamuryauH 

Ninian Katcina (Departure of the Katcinas). 
Elaborate celebrtition of the departure of the katcinas. 

At/f/uxf, Piiiiydiiiii'ijiuiu 
1. Snake ilauce (T<-iiapaki). 

In odd years at Walpi, alternating with the Flute festival in even 
years. 

1. Flute ilance (Lenpaki). 

2. Tawa paholawu (Sun jjrayer-stiek-niakini;). 

Prayer-stick-making by the Sun priests. 

3. Sumaikoli. 

Meeting of the Sumaikoli fraternity. 

Septi'liihrf 
Lalakoiiti. 

Basket dance of the Patki (ilain-cloud) clans. Meeting of the 
Lakone fraternity, in which an elaborate altar is erected and a public 
basket dance is celebrated. 



FEWKES] 



HOPI PRIEST FRATEBNITIES 
Oetdh r 



23 



1. Owakiilti. 

Basket dance of the I'mli and Pakal) clans. Meetinj,' <>t' tin' ( )\vakiiltri 
society, when an elal><)rate altar is erected and a haskc^t dance is 
celebrated. 

2. Mamzrauti. 

Hand-tal)l<'t dance. Meetino- of the Marau society, wlini an clali- 
orate alt^ir is erected and a hand-taldet dance is celebratrd. 

PRIEST FRATERNITIES IN HOPI CEREMONIAL 
FESTIVALS " 

Each of the alwve-mentioned ceremonial festivals is perfornicd hy a 
society of priests and is simph- or complex according to the r<dative 
strength and social inHut>ncc of its priesthood. The following- lists 
give the names of these societies and the festivals in which tliey are 
specially prominent: 



Fniit-riiity 


FestiT,il 


1 

Aaltu 




Wiiwi'itciiiitvi 


Wiiwuteimti 


Tataukvaiiiu 


Xaacnaiya 


Kwakwaiitu 






Painurti 




Powamu 




Abbri'viateil Katrina dances 






• Niman 


Tciia 


[Winter Snake ceremony 


Tciib 


ISnake dance 

j Winter Flute ceremony 


Lefl \-ll 




1 Flute (lance 


Lalak( int u 


1 Winter Lakfme prayer-stick-inakiuir 
iLalakonti 




Owakiiltu 


,(■■) 




1 Owakiilti 


^lamzrautu 


1 Winter Marau jirayer-stick-niakiny: 




kMauizrauti 


Tawa 


j Winter Sun prayer-stick-uiakini: 




kSuiunier Sun prayer-stick-niakiiiir 


Kalektaka 


Momtcita 


Yaya 


|Snnuuer Suniaiknli 


Suinaikrili 


ISpiini; Sumaikoli 





a For Hfipi religious fraternities see JnuniKl nf .\merican Ethnology and Archeology, vol. ii. 1X92 



24 HOPI KATCINAS [eth. ann. 21 

There are a few other priest fraternities which take part in the 
celebration of Hopi ceremonies, the most important of which are the 
Tcukuwimplvya, amono- which may be mentioned the PaiakA-amu (mud- 
heads), Tatci'ikti (cloM'ns), and Tcutckutii (gluttons). They are inti- 
mately associated with the masked katcina observances, in which they 
generally take part. 

DESCRIPTION OF HOPI FESTIVALS 
WrwuTciMTi. New-fire Ceremony 

The festival of the new lire is performed by four religious fra- 
ternities or societies called the Aaltu or Alosaka, the Kwakwantii, 
Tataukyamu, and AViiwutcimtu. 

The dominating element in this great yearly festival, which opens 
the Hopi year, is the worship of the germ god, Alosaka or Muyiiiwu. 
Fire is a li\ing being, a mystery, or spirit, and the creation of lire is 
symbolic of the creation of life. The making of the new tire may be 
considered as a kind of sympathetic magic or symbolic prayer for the 
rejuvenescence of nature, and the various so-called phallic proceed- 
ings which accompany it have the same significance. This festival is 
not regarded as a tire-worship ceremonial, but an aspect of the worship 
of the mystery or medicine which tire shares with evei'v other living 
or moving thing, embracing both organic and inorganic objects. 

SOYALUNA 

The winter solstice ceremony, called Soj^aluiia, All-assembly, is an 
occasion of many rites in all kivas on the East mesa, the altars in which 
are described elsewhere. Its main feature is a prayer to ]\Iuvinwu, 
the germ god, and in one of the kivas certain clans from the south 
draniatize the advent of the sun god in the form of a bird. 

The public advent of this sun or sk^' god takes place on the follow- 
ing morning, when the liird personation is replaced by a masked man, 
called Ahiilani. This sun god is also called Soyal katcina, from the 
fact that he appears at Soyaluila. He is accompanied by two maids, 
called Soyal manas, wearing masks resembling those of Aiiya katcina 
manas, who distribute seed corn to the women of the pueblo. 

It Avill later appear that there is the same dramatization of the 
arrival of the gods in this festival as in Powamu and Pamilrti. There 
is a lepresentation of the return of a sky or sun god, who appears 
first in the kiva and then on the following morning at sunrise in pub- 
lic, distributing gifts to the people and receiving their prayers." 

nFor a description of the elaborate rites at the advent of the sun god in the kiva, see American 
Anthropologist, 1899 and 1900. The exercises in the Hano kivas, where there are two altars with 
serpent ctligies (see .\merican Anthropologist, new series, vol. i, 1S99), are mainly for rain and crops. 



KEWKKs] MOMTC'ITA CEREMONY 25 

On Olio of the days of this festival men personating many ixinds of 
birds dance together in the Nacab kiva; this dance is repeated in the 
Powaniu festival, when all the bird masks are repainted and tlic l)()dies 
of the participants are decorated with feathers, tlie wings and tail 
being attached feathers. The following birds are personated: 

Kwalui, Eagle. Turpi ickwa. 

Keca, Hawk. Tuti-a, Hnnuiiiufiliinl. 

Kowako, Chicken. Pawik, Puck. 

Pat-izro, Snipe. Menwi'i, Owl. 

Hotsko, Owl. Kwayii, Hawk. 

]M()MT('IT,\ 

This special ceremony of tiic Kalektaka, or warrior society, intro- 
duced liy the I'akab or Reed (arrow) clans, whose chief is Pautiwa, 
i.s observed directly after SoyaluiTa. The society has a special room 
for its meeting, which is under the old Pakab house and is entered 
from the roof. Ordinarily this room, called tli(> Piiiikonki or house 
of the god of ^var. is c1<)S(h1. The four walls are decorated with 
pictures of animals, as follows: On the north side there is a picture 
of Toko, the ^Mountain Lion; on the w(>st wall is Honauu. the Bear; 
on the south is Tokotci, the Wildcat. al)ove which is a fivi^-pointed 
star; and on the east is Kwewii, the Wolf, above which is a picture 
of the sun. From their j)ositions on the walls these animals may be 
judged to be the distinctive beasts of these cardinal points. In one 
corner of this room there is a recess, ordinarily closed )iy a Hat slab 
of rock luted in place, in which the images of the war gods are kept. 
At the time of the ceremony these fetishes and a number of old celts, 
ancient weapons, bows, arrows, and tiponis of the Kalektaka society 
are arranged in the form of an altar. 

Prayer-sticks of peculiar construction are made by the Kalektaka, 
and there is a dance at daybreak on tht^ day after their manufacture, 
in which the iiarticiiiants carry guns. bows, arrows, and other war 
imi)lements. 

The rude stone images represi'iiting the llano war gods are arranged 
in the kivas during the celebration of the Soyalufia, in the manner 
described in an account of the rites of the Avinter solstice at the 
puel)lo. They represent the two war gods, the Spider woman, their 
grandmother, and Wicoko. a giant bird. Tlie warrior celebration at 
Hano is combined with tlu^ winter solstice rites, whereas in AValpi 
it is distinct, or rather the Reed or Pakab clans have a special warrior 
celebration. 

Tlie three principal images or idols are Piii'ikon hoya, Paluna hoya, 
and Kokyan wiujti. the symbolism of which is shown in the pictures. 

There arc othtn' images of Piiiikon hoya in Walpi which are brought 
into the kivas at Sovaluna; as one belona'ini;" to the Kat<'ina clan, used 



26 HOPI KATOINAS [eth. ann. 21 

iu tho Mofi kiva, and one of the Kokop clan, u.sed in the Nacal) kiva. 
These are supposed to have been the property of the warriors of these 
two clans, but there ai'e no special rites connected with thciii. At Hano 
the rites of the warriors occur at the winter solstice, when elaborate 
altars are erected. 

Pamurti 

The Zufii Indians arc said" to claim Sichumovi as one of their towns, 
and the Ilopis sometimes refer to it as the Zuni pueblo, for the reason 
that the clans which settled it. mainly the Asa. and possi)>ly also the 
Honani, came from Zuiii: Imt of that the author is not (juite sure. 
It is commonly said that the Asa belong to the Tanoan stock and that 
they migrated from the Rio Grande via Zuiii, where they left repre- 
sentatives called the Aiwahokwi. 

The belief of the Zufiis and Ilopis that Sichumovi is closely con- 
nected with the Zuni clans is supported by the existenc<' in that pueblo 
of a ceremony — Pamiirti — in which the majority of the personators 
are called by Zuiii names, and are dressed to represent Zuiii katcinas. 
In this festival there are neither secret ceremonials nor altars, save 
those presently to be mentioned, and no tiponis nor society badges, 
although ancient masks are publicly displayed in certain houses. 

The Pamiirti at Sichmuovi in the year 11X)0 eclipsed all ceremonies 
iu January at the East mesa, but simultaneously with it dances were 
performed in the other pueblos. Pamiirti celebrates the katcinas' 
return (ikini) to the pueblo, the personations at Sichumovi mainh^ 
representing the ancients of the Honani and Asa clans.* In the same 
manner Powamu is supposed to represent the return of the ancients 
of the KatciTia elan. 

The Pamiirti opened with a personation of Pautiwa, who in this 
festival at Sichumovi is the sun god of the Asa and Honani clans. On 
the opening day of the celebration he went to every kiva on the East 
mesa announcing that in eight days the ancients would return and the 
Pamiirti would be celebrated. He threw meal at the homes of the 
chief clans of Sichumovi — the Honani, Asa, and Patki clans — as he 
pa.ssed through the pueldo, a symbolic act analogous to that of Ahiil, 
who in Powamu makes markings of meal on the doorways of all the 
houses of chiefs. 

Eight days after the sun god, Pautiwa, had made the circuit of the 
kiva.s as above mentioned, personators of the following beings marched 
from the Sun spring up the trail into Sichumovi: 

Pautiwa, Sun god. 

Tcolawitze, Fire god. 

Cakwa Cipikne, Green Cipikne. 

n Mrs Stevenson informed the author that the Zuiii claim one of the towns on the Kast mesa, and 
later he learned that the town referred to is Sichumovi. 
''See .lournnl of American Ethnology and Archteology, vol. ii, 1892. 



FEWKEs] pamCkti CKKEMoNY 27 

Sikya Cipikne, Yellciw Cipikue. 

Hakto. 

Huik. 

Hututu. 

Caiastaeana, Loiitr horn. 

The men who personated these beings gathered about -i p. m. at 
a house of the Radji^er chni on the Zuni trail, far out on the plain — 
and there dressed, puttiny' on tlieir masks and othei- ])arapliernalia. 
The_y then marched in proe(>ssion to the Sun spring (Tawapa). where 
they wen^ joined by Walpi men. who came froiu the Mon and Naeal) 
kivas. Those froiu the Mon kiva represented II(diliili'i. Kwahu 
(Eag-1(>). Kwayo (Hawk). Macikwayo (Drab Hawk). Pawik (Duck), and 
many nuidheads or clowns; those from the Nacal) kiva contributed 
several personations of Teakwainas. The ])roeession. eidargcd by 
these additions, re-fornied and continued on u\) tlie mesa, under lead 
of the sun god personation. Pautiwa, past the Kabbit-ear shrino 
(Sowinakabii) to the Sun shrine, on the east edge of the mesa, mid- 
way between Walpi tmd Sichumovi. On their arrival there the}' 
re-formed in platoons and contiiuied on to the latter pueblo. 

The procession entered the pueblo aVjout sunset, presenting a most 
barbaric appearance in the rays of light from the western sky. The 
numerous masked men walked in platoons, wearing painted helmets, 
those representing birds prancing backward and forward, raising their 
arms, to which feathers were attached to imitate wings: there were 
also platoons of men with painted bodies, wearing horned kn()])bed 
helmets closely fitting their heads, singing songs and shaking rattles. 
Proiuinent among all was a naked boy. painted from head to foot 
with spots of different colors. He was culled Tcolawitze and carried 
in his hand a cedar-bark torch, one end glowing with tire. The most 
startling figure was perliaps that representing the Humis katcina, 
or rather the Zuni supernatural of this name. He was accompanied 
t)y a relative, called their uncle (taamii), and two others known as the 
Avatc hoya or Little Spotted Ones. These danced together with a full 
chorus on the following day in the plaza of the pueblo. 

There was also on this day a dance in which more than twenty men, 
personating the Duck or Pawik katcinas. appeared in line in the same 
plaza. The procession entered Sichumovi back of Anawita's house, 
contiiuiing along the row of houses on the east side, toward Hano. 
Turning westward at the north end of the row it passed into the plaza 
of the pueblo, where it divided into four groups, each of which sought 
one of the houses of the four chief clans, soon to be mentioned, where 
receptions had been prepai'ed. 

At intervals along the route of their march through the pueblo six 
temporary shrines had been erected, consisting of a few upright stones 
inclosing a prayer-stick. ( 'onnecting these shrines a line of sacred meal 



28 HOPI KATCINAS [eth. 4nn. 21 

was drawn on the ground, along which line the procession passed. As 
the personators arrived at each of the six shrines they j)ei"iormed a 
dance near it, and the leader scattered pi'ayer-meal on the prayer-stick. 
Each of the four divisions of the procession went to one or another 
of the following houses: Asa clan house (Homovi's). Honani clan house 
(Nuvasi's), Patki clan iiouse (Tcoshoniwu's), and Kiikiitc clan house 
(SikyahonauiVs). 

These houses had been specially titled up for the reception of the 
incoming guests, and as they arrived they danced, passing in rotation 
to the other houses, and so continuing throughout the night. 

As each group entered a house, it tied a stick with attached feathered 
strings in the rafters, after which the katcinas doffed their masks, the 
men smoked and prayed, and a feast was served. At the close of the 
feast the women and children began to assemble, filling all available 
space in the rooms, each family seeking the clan with which it had 
social affiliation. 

There were no elaborate altars in these rooms, but at one end, on the 
floor, there were masks and other sacred objects belonging to the clan. 
In the floor of the room at that point thei'e was a I'ound hole called the 
sipapu, corresponding with a similar opening in the floors of the kivas. 
The walls of the Asa room were decorated with whole new l)uckskins 
nailed in a row about them. Tlie mural decoration of the Kiikiitc 
clan was a ceremonial kilt painted on the four walls. All floors were 
carefully swept and the wealth of the clan was prominently displayed, 
the clan fetishes being placed on the floor near the symbolic opening 
mentioned above. 

The most important of the latter in the home of the Ilonani clan 
were four masks of Wiiwiiyomo and four masks of the Zufii Calakos. 
These were arranged in two rows, one l)ehind the other. Near this 
double row of masks the men representing C"ii)ikne. Ilakto. and Hututu 
set their masks. The author supposes that the four masks called Wii- 
wiiyomo (see plate \), which are apparently verj^ old, as their name 
indicates, represent sun masks, and as such are symbolically and mor- 
phologically the same as that of Ahiil, the sun god of the Katcina 
clan. They are exceptional in having the curved snout (which is homol- 
ogous to an eagle's beak) turned upward, for in masks of other sun 
gods which have this organ it is turned downward. 

The four Zuni Calako masks, which the author believes are also 
symbolic sun masks, are of modern introduction into.Tusayan, and do 
notdifl'er in symbolism from those of the Calakos at Zuiii, from which 
they were modeled." 

No ancient masks were displayed in the house of the Asa clan, but 

oThis is not the place to point out the resemblance Ijctween the symbolism of the Calako masks 
and those of the sun, but the author is firmly convinced that the Calako giants represent giant 
sun birds. Not only the symbolism but also the acts of these beings support this theory. The Calako 
festival is practically a sun drama. 



FEHKEs] WINTEK FLUTE PRAYER-STICK-MAKING 29 

near a .small opening' in the floor representing- the .saered region of 
the room, the men personating Cipikne, Hakto, Caiastacaiia. and 
Tcolawitze deposited their masks. 

In the house of the Patki clan there was what might he calleil a rude 
altar. At one end of the room, on a space a few feet sijuare, the 
floor had been carefully sanded, and on the sand five rings were 
drawn side by side with meal. Within each of these rings there was 
a conventional symbol of a rain cloud. Bird worship predominates in 
the cults of this clan, and in these rings of meal the masks of the bird 
gods, Kwahu (Eagle), Kwayo (Hawk), and Macikwayo (Drab Hawk), 
were placed. It may lie remembered that the peisonators who wore 
these masks wei'e Walpi men, and that the Patki is a Walpi clan, as 
distinguished from the Honani and Asa, which have Zuni affiliations. 

The house of the Ki'ikiitc clan, also distinctly Hopi. had. however, 
a row of twenty Tcakwaina masks lianging on the walls. These 
were not worn by personators in the procession from Tawapa to 
Sichumovi, but were pi'ominent in the dan<'es thi'oughout the night. 

There were dances in Walpi and llano kivas on the same night, at 
the same hour, participated in by umnasked personages — Mucaias taka 
(Buffalo youth). Tacab (Nuvaho), Woe," Malo, and others. A dance 
representing all kinds of liirds was performed on the .same night in the 
AValpi Nacab kiva. 

Winter Flute PAHOLAwf'' 

This is an alibreviated meeting of the Flute priests, occurring in 
even years and lasting one day, durhig whic-h a simple altar is made, 
tiponis are ])ut in position, and prayer-sticks are manufactured. There 
is no public dance and there are usually no masked personages. The 
Hopi iirtist has given no drawing of the Flute priest, but in the col- 
lection there is a Lenya or Flute katcina, which sometimes appears. 

In the winter Flute ceremony there is no altar, but the tiponis or 
.sacred badges of the Flute chief, Tiirnoa, the Bear chief, Kotka. and 
the speaker chief, Honj-i, are placed in line in a ridge of sand back of 
the .symbolic opening in the floor of the kiva called the sipapu. 

In 1900 the Flute chief made the following pi'a}'er-sti<'ks: 

1. A double prayer-stick or paho, flat on one side, an ofl'ering to 
Cotokinuiiwu. 

2. Eight ordinary green flute pahos. 
Hoiiyi made the following: 

1. A double paho, flat on one side, with corn-husk packages of meal. 

2. Ordinary green flute pahos. 

The other men present made each two double green pahos as long 
as the middle finger. 



a The chevron on the face of this being recalls the eagle and hawk symbolism. 
''The Snake chiefs meet in odd, the Flute in even, years. There are some variations in all the 
ceremonies of the calendar connected with the celebration of Flute or Snake dance. 



30 HOPI KATCINAS [eth.ann. 21 

Hani, the Piba-Tabo chief, acted the part of pipe lighter, and, after 
all the priests had taken their positions around the three badg'e.s of 
the chiefs and the basket-tiay containing the prayer-sticks mentioned 
above, lit two pipes, one of which he passed to Tiirnoa and the other 
to Ilofiyi. 

Eight sougs were then sung, which Hani accompanied on a tiute. 
During the first song Kwatcakwa arose, put some meal on a feather 
which he held horizontally, and made several passes over the sacred 
objects. 

In the second song several rattles made of corn shells were used to 
beat time, and Kwatcakwa sprinkled th(^ objects with sacred meal. 
During the third song Kotka asperged these objects with medicine 
liquid. During the sixth and eighth songs Momi, of the Tciia clan, 
arose, and stood ])efore the three sacred badges of the chiefs, twirling 
the whizzer or bull-roarer, after which he repeated the same act on 
the roof of the kiva. 

At the close of the songs all prayed in sequence, ana the rites ended 
with a formal smoke. The prayer-sticks were given to Sikyabotima, 
of the Kiikiltc clan, who ran with them as a courier to the different 
.shrines of the gods for which they had iieen made. 

Wahikwinema, CniLi>Kf:N"s Dance 

Two days after the winter Flute ceremony just described, 15 little 
boys and as many girls, each about 10 years old, performed a simple 
dance in the Walpi plaza. Thej" were dressed and painted by their 
elders to represent katcinas. and men sang for them as they danced 
like their parents, beating time on a drum. At the close of this 
exhibition a small boy. one of their number, threw pinon nuts to the 
spectators from a bag he carried, which gives the dance the name it 
bears (we go throwing). 

MucAiASTi, Buffalo Dance 

On the nigiit of January 15, 1900, a Buffalo dance was performed in 
the Mofi kiva l)y two men wearing Buffalo masks. Tacab and Woe 
katcinas were re])resented in the AVikwaliobi kiva, Malo katcina was 
represented in the Nacab kiva, and the liird personations, Kwahu, 
Monwtl, and Afiwuci, appeared in the Tcivato kiva, accompanied by 
many mudheads. This was apparently unconnected with the Sichumovi 
Pamiirti or with the rites with which the Flute priests made prayer- 
sticks, which took place in Walpi on the same day. 

In the Mucaiasti or Buffalo dance no altar is erected, but the men 
who take the part of the Mucaias taka deposit offerings in the Buffalo 
shrine at its close. 

The participants in the Mucaiasti of 1900 were (1) the Buffalo youths, 
(2) the Buffalo maids, (3) the chorus. 



KEWKEs] WINXEK SUN PKAYKR-STICK-MAKIN(J 31 

The iiicturcs give a good idea of tli(> paraphernalia of tlie first two 
groups, whicli dauee together. Tiie ciiorus aeconipauies them with a 
druiiu singing a loud and eti'eetive song. Dui'iiig the dauee it is cus- 
tomary to discharge tirearms and to imitate in a way a hunt of the 
bison, and this part of the ceremony was formerly carried out in a 
much moi'e realistic way than at present. 

The men of the chorus are gaudily painted, bearing sticks or poles 
to which ribl)ons, calico, and feathers are attached. 

The Butlalo dance is a foreign addition to the Hopi calendar. It is 
said to lie a Tewan ceremonial dance, and some of the Walpi women 
say they introduced it into Zuiii. The Hano pet>ple claim that their 
Mucaiasti is the best on the East mesa; in former years it was cele- 
brated with nuich more ecdat than at present. There is a ti-adition that 
a liuft'alo maid was brought to Tusayan from the Eastern ])uebl(>s by 
the Sun. whose emblem she bears on her back in the dance. 

WlXTKR TaWA rAilOI.Awf 

This meeting of the Sun priests or Tawawini])kiya is a comple- 
mental ceremony, at or near the wintei- solstice, of the sunnuer meet- 
ing, which occurs in July." No altars are employed, but a number 
of prayer-sticks are made and later art' deposited in special shrines. 

The Winter Sun prayer-stick-making takes place in the same room 
as the Summer, in a house near the Moii kiva, under the, entrance to 
the ancestral I'esidence of the Patki clan. The only feti.sh enn)loyed 
is a rude stone frog, over which is sti-etched a string extended along a 
line of meal on the floor, symbolic of the pathway of blessings. The 
men who participate in this rite are all members of the Patki clan. 

P( IWA^lf 

The Powamu festival, ordinarily called the P>ean-planting. is one of 
the most elaborate of all katcina exhibitions, and at Walpi is controlled 
by Naka, chief of the Katcina clan. One object of this festival is a 
purification or renovation of the earth for future planting, but the 
main purjiose is a celebration of the return of the katcinas. The 
festival differs considerably in the six Hopi pueblos and is ajjjiartnitlv 
most complicated at Oraibi. 

I'l.ANTINC OF BKANS 

In the early days of Powanu*!. beans are planted in all the kivas of 
the three villages. Walpi, Sichumovi, and Hano, and forced to grow 
in superlu'ated rooms until the morning of the final day, when they 
are pulled, tied in small l)undles, and distributed, with dolls, bows and 
arrows, turtle shells, rattles, etc., t<j the children, by mask(Hl persons 
from each kiva. 



«See Journal of American Ethnology and Arehseology, vol. ii, 1892, 



32 HOPI KATOINAS [eth. ann. 21 

DANCES IN TH?: KIVAS 

On overy night froui the opening- to tlie close of the festival there 
were dances, unmasked or masked, in all the kivas of the East mesa. 

There are personations in nine different kivas at the same time, and 
altiiough the author has obtained the names and pictures of the 
katcinas personated, it was quite impossible for him to witness all 
thes(> dances. 

The unmasked dances of katcinas in the kivas are called by the same 
name as when masks are worn. Some of them are in the nature of 
reh(>arsals. When the dance takes place in the public plaza, all the 
pai'aphernalia are ordinarily worn, but the dances without masks in the 
kivas are supposed t<_) be equallv eiBcacious. 

On account of the large number of masked men who appear in 
Powanul, it is one of the most important festivals in which to study 
katcinas. The whole ceremony is of from sixteen to twenty days' 
duration, and will later be described in extenso, but for a proper 
understanding of the functions of the nvasked personators a summary 
is introduc(>d of the events of each day in the celebration in 1900. 

On the night of Feliruarv 1 there occurred in all kivas a series of 
dances of strange character. They followed one after another in rapid 
succession, and while they took place in all the kivas. the author wit- 
nessed them in only one. 

F/r.vf Art 

The first dance was performed by men from the Nacab kiva. The 
men represented all the birds which the Hopis personate in their dances, 
and the personations were very good. They wore bird masks, their 
bodies were painted, and small feathers were stuck on their naked legs, 
arms, and bodies with pitch. They imitated to perfection the step, 
cr^', and motions of Kwahu (Eagle), Palakwayo (Red Hawk), Totca 
(Humming-bird), Monwii (Owl), Koyona taka (Cock), Koyona mana 
(Hen), Yaupa (Mocking-bird) Patszro (Quail), Keca (Hawk), Hotsko 
(Owl?). Three bees (Momo) were also personated, and the men per- 
sonating them went about the kiva imitating bees stinging bv shooting 
miniature arrows at the spectators. 

Second Act 

The Tewa kiva contributed a number of nuidheads called Koyimsi 
(a Zuiii name), who danced and sang, performing certain obscene acts 
which need not be described. 

Third Act 

A large delegation of Sio (Zuni) katcinas performed the third dance, 
which occurred shortly after that of the mudheads. They came from 



"KWKEs] I'OWAMU CEREMONY 33 

one of the Sichumovi kivus. and their <1:ukc was pratticallv tlu> same 
as that which has been elsewhere deserihed. " 

Finirfli A>-t 

This act consisted of a dance liy men rejiresentintr Tcalcwaina 
katcinas. 

F:f1h Art 

One of the Sichumovi kivas contri))uted to this series a dance liv a 
number of masked men representinij Tacab (Navaho) katcinas. who 
wei'e accompanied liv two mudheads or chiwns. 

S'>..'tli A,-t 

This dance was the most excitino- of all the exhil)itions in this con- 
tinuous performance. The dramatis person<v were Tumas. iruiiuan. 
and ten personations of Tunwup, the flog-g-er. all of whom came from 
the Mdfi ki\a of Walpi. 

The most exciting event in this dance was a flogging act hy the last 
mentioned. During the dance a ring was drawn with meal on the 
floor, and one of their numlier stepjjcd within it. dancing all the 
while, and two of his comrades struck him as hard as they could with 
yucca boughs on naked l)ack, arms. legs, and abdomen. Shortly after 
this many spectators, men and women, stepped forwai'd and i-eceived 
similar floggings on bared legs and arms. 

ADVENT OF THE SUX GOD. AHUL 

The Powamu sun god arrives in the kiva, where he is said to rise * 
on the night of February 1. Certain rites attend that event, but his 
advent in public occurs on the following morning (Februarv 2) :it sun- 
rise. The man who is to personate the sun god dresses and masks 
himself at the shrine, Wala, on the trail to Hano, and just as the sun 
reddens the east he starts up the trail, guided by the Katcina chief. 
His dress and the symbolism of his mask can be known by consultino- 
the figure which the artist has drawn of him, but a brief reference to 
his acts may And a place in the general account of Powamu. 

The advent of the sun personator is described elsewhere as follows:" 

Just as the sun rose the two [Ahul and the chief] visited a kiva in Hano. 
Stooping down in front of it, Ahiil drew a vertical mark with meal on the inside of 
tlie front of the hatchway, on the side of the entrance opposite the ladder. He 
turned to the sun and made six silent inclinations, after which, standing erect, 
he bent his head backward and began a low rumbling growl, and as lie bent his 
head forward raised his voice to a high falsetto. The sound he emitted was one 



nJoiirnal of American Ethnology and Archaeology, vol. ii, 1892. 

'>Thu use of the same word for his appearance and for sunrise is significant. Ahiil may Ije 
tran.slatcd The Returning One. 
c Fifteenth Annual Report of the Bureau of Ethnology. Washington, l,s>)7. p. 277. 

21 ETH— 03 3 



34 HOPI KATCINAS [eth. ann. 21 

long expiration, and continued a? long as- he had lireath. Tliis act he repeated four 
times, and, turning toward the hatchway, made four silent inclinatiims, emitting 
the same four characteristic expiratc^ry calls. The first two of these calls hegan with 
a low growl, the other two were in the same high falsetto from l)eginning tn end. 

The kiva chief and two or three other principal members, each carrying a handful 
of meal, then advanced, bearing short nakwakwoci hotumui [stringed feathers tied 
to a twig], which they placed in his left hand while they uttered low, reverent 
prayers. They received in return a few stems of the corn and bean plants which 
Ahiil carried. 

Ahiil and Intiwa" next proceeded to the house of Tetapobi, who is the only repre- 
sentative of the Bear clan in Hano. Here at the right side of the door Ahid i)ressed 
his hand full of meal against the wall at about the heiglit of his chest and moved 
his hand upward. He then, as at the kiva, turned around and faced the sun, holding 
his staff vertically at arm's lengtli with one end on the ground, and made six 
silent inclinations and four calls. Turning then to the doorway, he made four incli- 
nations and four calls. He then went to the house of Nampio's mother, where the 
same ceremony was performed, and so on to the houses of each man or woman of 
the pueblo who owns a tiponi or other principal wimi (fetish). He repeated the 
same ceremony in houses in Sichumovi and Walpi. 

Duriug this circuit Ahiil visited the following kiviis ;ind clan huii.ses 
of the three pueljlcs of the East mesa: 

Houses visited ix H.vno 

House Owner 

1. Tewa kiva 

2. Kolon clan house Nampio 

3. Ke clan house Pobi 

4. Sa clan house Anote 

5. Kisombi kiva 

6. Okuwaii clan house 

7. Tan clan house Kalacai 

HocsES visrrEii in Siciii'movi 

House Owner 

1. Anwuci kiva 

2. Tcoshoniwu's kiva 

3. Honani clan house Kokaamu 

4. Honani clan house Kele wiiqti 

5. Ala clan house Tiiba 

Houses visiteh in W.m.pi 

House owner Tiponi 

1. Kokop clan house Kutcnaiya 

2. Patki clan house 

3. Kokop clan house Saba Marau ti]ioni 

4. Lenya clan house Sakbensi Len tijioni 

5. Mofi kiva 

6. Tatki clan house Vensi Lakone ti|ioni 

7. Wikwaliobi kiva 

,„ , I Wiiwiitcim tiponi 

8. Asa clan house W uko mana i m ^ , . »■ 

llataukyamu tiponi 

VI. Kokop clan house Xakwawainima. Owakiil tiponi 

" Naka bucamu Kuloina chiuf at Intiwa's death. 



FEWKES] 



POWAMU CEKEMONY 



35 



10. Tciia clan liouse 



11. 
12. 
IS. 
14. 
lo, 
16. 
17. 
18. 
19. 
20. 
21. 



After 
kivas hi' 
Kli'erinii',-- 
tlio kivu 
personat 



Xacab kiva 
Patki clan liouse 
'Honau clan house 
Ala clan liouse 
Pakab clan house 
Katcina clan house 
Al kiva 
Tcivato kiva 
Asa clan hou.se 
Patki clan house 
Pakab elan house 

I'atki clan lionsc 

tlio porsoiiatoi- ( 
• sought a .shriiK 
< and. rotirino- to ; 

ill the piiohlo. ca 
ion did not ao-aiii 



Saliko 



Kot.-^yumsi 

Kotka 

Pnutinia 

Nuiisi 

Konialetsi 



Tciib tiponi 
Telia tiponi 
Marau tiponi 
Teak tiponi 

Lakone tijxini 
Aal tijjoni 

Kalektaka tijKjni 
Kateina tiponi 



Tuwasmi 

Xaeiainima 

Poyaniumka 

Neinpka 



-Val tiponi 
Lakoiie tiponi 
Suniaikiili tiponi 

/Lakone tijioni 

'Soyal tiponi 

f tho sun had visited all these houses and 
' dedicated to the sun. whcfe lie made his 
a sequestered place, disrolied and returned to 
rrvinu- his mask hidden in a hhinket. This 

appear in Powauul 



PRELIMINARV VISIT OF THE 3I()XSTERS 

On February lo. in Powamil. a group of monsters (Sovokos) from 
each pueblo visited every house on the mesa. The object of these 
visits was to t."ll the people that in .several davs thev would return 
for meat and bread. These monsters are called Xata.kas. and the 
group from each pueblo consists of Hahai wru,ti (their motlier) 
Natacka mana (maid) and Natacka naamil (their father). The members 
of each group from the diflerent towns are clothed in essentiallv the 
same costume, and have the same symbols on theii- masks. 

The acts of Natacka naamu. Hahai wiiqti. and Natacka mana on 
February 10 were cs.sentially the same, each group tirst visitin.- all 
the houses of its own pueblo and then those of families of the other 
pueblos on the East mesa the heads of which were men of its town 
who had married and had children. 

When it arrived at a house, the group, preceded bv Hahai wiiqti 
halted before the door, and its leader called out in fal.setto voice. askinJ 
for the inmates. The mother of the monsters carried a coHectii-n of 
snares (small animal traps made of a stick and viicca tilicr) and wlirn a 
man or boy appeared she gave him one, telling him to imnt game, 
and in eight days she and her company would return for meat.' She 
gave to th(j women and girls an ear of corn, telling them to grind it 
and saying that in eight days the vi.sitors would return for meal and 
bread. The Natacka father (naamu) said nothing, but hootcfi and 
hopped l)ack and forth, assuming threatening postures. 
This visit was an announcement to the households that in course of 



36 HOPI KATCINAS [eth. ann. 21 

tiiuo the monsters would return for g'lits. so the males were directed to 
hunt for meat and the women to prepare paper-bread and meal to give 
them. 

FLOGGING THE CHII.DKEN 

The most important act on February 14 was the child flogging at 
Walpi and Hano. This is done ))y two Tunwup katcinas, assisted 
by their mother. Tuuias, in the presence of people of the town, and 
is briefly described under the heading Tufiwup. 

RETURN OF OTHER KATCINAS 

On the same day appear also Hahai wiiqti and a number of other 
katcinas. Many masked men, singly or in pairs, wander about the 
puelilos, especially by night, during the preceding days. The theorj' 
of Powamu is that all the katcinas return, and one comes upon 
them unexpectedly in all the pueblos. Of many noticed besides those 
already mentioned, there were several called Wukokoti (big masks; 
plate xxiii), Ahote (plate xxxvii), and Owanozrozro (plate xxviii). 
They wander from place to place, accosting pedestrians or calling out 
at the kiva entrances to the inmates below. 

ADVENT OF MASAUU 

One of the most interesting ceremonials witnessed at Walpi in 
Powamu was performed on the evening of Februarj^ 15. It was 
called the advent of Masauii, and is preliminary to one not seen by the 
writer, but described by some of the Hopis, which was later performed 
at or near planting time at Mastcomo, a mound on the trail from 
Walpi to the Middle mesa. As this rite is not of annual occurrence, 
and as it may not be witnessed again, it may be described in detail. 

On entering the Tcivato kiva about 8 p. m. , the author found several 
chiefs seated in a ring by the lireplace, engaged in a ceremonial smoke. 
Among these men were Anawita, Sakwistiwa, Winuta. Kanu, Momi, 
Pautiwa, Haya, Honyi, and Tiirnoa. All smoked for a long time, 
frequently exchanging terms of relationship. 

Thei-e were in the room at the same time about twenty other men who 
were decorating their bodies with white pigment, drawing lines with 
this material along their legs and arms. They placed daubs of white 
on their cheeks and tied small yucca fibers in their hair. No masks 
were seen, but it was gathered from the conversation that some of 
these men were to personate katcinas, and some were to represent maids. 
They were called the Maswik katcinas (the Masauu-bringing katcinas) 
and later accompanied the Masauus as they went from kiva to kiva. 

When these men had finished their bodily decorations, they formed 
a line near the walls of the room and sang a spirited song in cadence 
with their dance. As they sang Momi left the room, but soon 



FEWKEs] POWAMU CEREMONY 37 

returned with a mask of Masauu, wbiili he laid l)y the fireplace within 
the ring of priests. It looked like a yiaiit skull, but closer examina- 
tion showed it to be a great hollow gourd, with a large broken orifice 
and small holes for eyt's and mouth. It was not decorated, and was 
destitute of feather adoriuuent. In places around the broken part the 
edge appeared serrated. Through the broken opening the head of the 
man who wore the mask was thrust. At the same time that ]\Iomi 
brought the mask he brought also two old, almost black blankets, two 
ancient planting sticks, and two basket plaques in which were frag- 
ments of piki (paper-bread) and other objects. 

Immediately after these ol)jects had been laid on th(> floor, each of 
the chiefs puffed great whifls of tobacco smoke on the mask, after 
which they prayed xtny fervently in sequence, ))eginning with 
Pautiwa. Songs then l)egan, ;uid as they sang Sakwistiwa took the 
mask in his hand and scpiirted over it from his mouth an unknown 
liquid which imparted a Idack color to fhi^ object. He then spriidvled 
on the face of the mask a (juantity of micaceous iron (yayala) and laid 
it l)ack on the floor. 

Each of the painted men then in tuin appi'oached the mask and 
laid a stringed feather, called a nakwakwoci, in one of the basket 
tra3's. They then formed in line and danced to songs, shaking cow 
bells and rattles, making a great noise. Meanwhile one of the chiefs, 
in a voice almost inaudible, talked to the mask. So low was his tone 
that it would have been impossible for one to have understood this 
address, even if he were well versed in the Hopi language. 

When the Maswiks had finished their songs, they tiled out of the 
room and the two men who were to personate Masauu began fiieir 
preparations. They tied agave (mobi) fiber about their legs and 
arms, slung the black blanket under one arm and tied it over the 
other shoulder: each took a planting stick and a basket tray. One of 
these men then slip)jed the gourd ovei' his head, and tluis costumed 
they left the room. 

Meanwhile the ^Maswiks, seating themselves on tlie to}) of the kiva, 
were awaiting the preparation of the two Masauiis, and when the latter 
were ready they filed into the Mon kiva, where many male spectators 
had gathered to see the performance presently to lie descrilied. 

These Masauu rites are performed in each kiva in rotation, begin- 
ning with the Mon kiva. In each of these rooms a considerabh' num- 
ber of male spectators had gathered to witness the rites, and the events 
which occurred in the difierenf kivas wei-e substantially identical. 
Having seated himself among the spectators in one of the kivas, the 
author witnessed the ceremony from beginning to end. 

As the line of Maswiks came in, a pinch of sacred meal was thrown 
upon each b}' the kiva chief. A song then began, accompanied liy 
the bells which the katcinas carried, and soon the personator of 



38 HtiPT KATOINAS [eth. ann. 21 

Masiiuu came down a ladder as if a staii'way. and. makiiiy his way back 
of the line of dancers, came forward between two of them and squatted 
before the fireplace. The second personator followed, unmasked, 
but with two black streaks painted on his cheeks. He took his seat 
bj- the side of Masauii, assuming the posture of a man planting, 
holding one end of the planting stick to the floor as if it were soil. 
Thus these two personatoi's remained until the songs ceased, not 
speaking. When the IVIaswiks filed out. each said " Good night " but 
the last one, who carried a bundle .slung over his shoulders, halted, 
with one foot on the lowest rung of the ladder, and announced to the 
occupants of the room that a few moons hence there would be a 
Masauu ceremony at Mastcomo. 

At the departure of the dancers all occupants of the room crowded 
forward, each in turn placing his prayer syml>ol or feathered string in 
the basket tray, whispering a Itrief prater to Masauu. This was an 
impressive ceremony, and was accompanied with nuich reverence. 
There was no loud talking, and each man seemed to speak confiden- 
tially to the personation of the supernatui-al being he addressed. Hav- 
ing recei\ed all the prayers of the kiva inmates, the two personations 
passed out of the room, leaving their trays full of stringed feathers. 
The situation of the shrines where these ofl'erings were later placed 
was not observed, but some of them were placed at the shrine of 
Masauu in the foothills west of the mesa. 

The foregoing rites and the nature of the prayers addressed to 
Masauu lead the author to regard him as a god of geiniination or a 
personation of fire as a syml)ol of life. Life, to a pi'imitive mind, is 
power of will expressed in motion, and is the mystery which animates 
everything, organic and inorganic. ^lasauu has the mysterious power 
so developed that he can make crops grow if he wills, and he was 
appealed to for I'rops. as a germ god. There are other germ gods, as 
Muyifiwu or Alosaka. the germ god of Awato))!. )iut ]\Iasauu. one of 
the most archaic in Tusayan. was derived from Sikyatki. In early 
history, as legend declares, he owned all Hopi territory, but the chief 
of the Snake clan, liy the use of his own mysterious pow(>r. o\eiTame 
the mystery or medicine of Masauu. even though he had power of life 
and death, and compelled him to do good deeds. 

Thus it is that Masauu is regarded as the god of fire, which is life; 
as the god of death: but al)ove all as the god of germs. Eototo. whom 
the ancient Sikyatkians regarded as their special tutelary deity: once 
overcome by the Hopi. he now does their bidding. 

Al-PEARANCE OF POWAMU KAT«"INAS 

Certain })eings called Powamu katcinas appear on the following 
morning in the kiva, where they dance and perform other rites. The 
artist has represented these, and also So wiiqti (Grandmother woman), 
who grasps the Powanu'i katcina by the hand (see plate xiv). 



FEWKEs] POWAMU CEREMONY 39 

DISTRIBUTIOX OF HEAX SPROUTS. DOLLS. AND OTHER OBJECTS 

At -sunrise of the last day of Powaniu. two personations from each 
kiva distribute the sprouted beans, dolls, bows and arrows, moccasins, 
and other objects which have been made for that purpose. From their 
appearance at dawn they are called the Dawn (Telavai) kat<inus, and 
in lyoo the following- were observed performino- this duty: Owa 
katcina, Male katcina, Hehea katcina, Huhuan katcina, Sio Humis 
katcina. Tatci'ikti. 

Shortly after this distribution a man personating- Soyok wiiiiti went 
about Walpi holding- conversations at the kivas and i)rivate houses, 
frig-htening children until they cried. 

COLLECTION OF FOOD HI ."MONSTERS 

Later in the dav three groups of Soyoko or monsters, each group 
consisting of four Natackas. one Natacka maiia, one Hahai wiiqti, 
one Heh(^a katcina. and two Hehea katcina manas, went to every 
house of their pueblo demanding' food fiom the inmates, as they had 
notified the people they would eight days previously. Hahai wiuiti 
acted as speak.'r. assuming a falsetto voice, the Natackas emphasized 
the demands, and Hehea, armed with lassos, tried to rope those who 
refused. It is customary for the boys to first oti'er Hahai wiiqti a 
mole or rat on a stick. Tiiis is refused, and then a small piece of 
meat, generally mutton, is held out. The Natacka e.xanunes it and if 
not large enough hands it back as he did the rat, shaking his iiideous 
head.^ When the desired (juantity of meat is presented, il is gi\en to 
the Natacka mana, who transfers it to a basket she carries' on her 
back. The girl or woman is then asked for meal, and she ofiers meal 
that she has ground from the car of corn presented by the monsters 
on their previous visit. This is refused and more meal is demanded 
until enough is given to satisfy the monsters, who transfer it to the 
basket of Natacka mana, after which they retire." 

Winter Lakone PaholawC 

The Lalakontu have an assemblage in winter— a meeting of the 
chiefs, at which prayer .sticks are made. This is held in Ven.'Ti's house 
near the ^Mon kiva— the old house of the Patki clans. Vensi, the 
owner, is the oldest woman of the clan who is now active. No altar 
IS put in place during this rite, which simply consists of prayers and 
sons's. 



"The monsu-rs that v.sit the hunses as deseribed ubove are represented in a piiotograph taken at 
\\alpi by .\Ir James Mooney and published with his permission in a paper in the Fifteenth .\nimal 
Keport of the Bureau of .\meriean Ethnology, as plate cv. The names of these, beginning at the ri^h: 
of the hne. are: 1, Hahai wiiqti; 2. Natacka naamu; 3, Soyok mana; 4, Soyok mana; 5 6 7 s 9 
Natackas ol different-colored masks. 10, 11, 12, Heheas. 



40 HOPI KATCINAS 



[ETH. ANN. 21 



PALtLf KONTI, OK AnKWANTI 

This festival, like the two preceding-, is an excellent one in which 
to study Hopi symbolism, for many masked personages appear in the 
dramatizations in the kivas and on the jjlazas outside. As has been 
shown elsewhere, the proceedings in the kivas are theatrical exhibi- 
tions which vary from year to year accordingly as one chief or another 
controls the different acts. Throughout the performance at which the 
author was present two old men, who may be called the kiva chiefs, 
sat by the fireplace in the middle of the room and coutinuallv fed the 
flames with small twigs of grease wood, the sole method of lighting the 
room on that night. The heat was very great and the ventilation was so 
poor that the atmosphere was stifling. The audience consisted mainly 
of women and children, who occupied one end of the room, the remain- 
der being empty except while performances were being enacted. 
Everyone was gladly welcomed to see the performance, and there were 
prol)ablj' not a dozen persons on the mesa who did not attend. No one 
paid admission to this theater and no actor received a recompense. It 
was a festival for all to enjoy, as all contributed to its success. Except 
in one act, no woman took part as an actor, and there were few men 
in the audience. The spectators assembled about 9 p. ni. . each clan 
seeking that kiva with which it had social athliation. These acts are 
thus described in another paper:" 

ACTS PERFORMED IN 1900 

First Act 

A voice was heard at the hatchway, as if someone were hooting 
outside, and a moment later a liall of meal, thrown into the room from 
without, landed on the floor l)y the flreplace. This was a signal that the 
first group of actors had arrived, and to this announcement the tire 
tenders responded, •• Yuflya ai " ( "Come in"), an invitation which was 
repeated l)y several of the spectators. After considerable hesitation 
on the part of the visitors and renewed cries to enter from those in 
the room, there was a movement above and the hatchway was dark- 
ened by the form of a man descending. The fire tenders rose and 
held tiieir blankets about the fire to darken the room. Immediately 
there came down the ladder a procession of masked men ])caring long 
poles, upon whicli was rolled a cloth screen, while under their blankets 
certain objects were concealed. Filing to the unoccupied end of the 
kiva, thev rapidly set up the o])jects they bore. When they were 
ready a signal was given, and the fire tenders, dropping their blankets, 
resumed their seats by the fireplace. On the floor before our aston- 
ished eyes we saw a miniature field of corn, made of small clay ped- 
estals out of which projected corn sprouts a few inches high. Behind 



a A theatrical performance at Walpi, iu Proceedings of the Washington Academy of Sciences, vol. 
II, Washington, 1900, pp. t)0"-<)26. 



FEHKEs] PALULUKONTI, OR ANKWANTI 41 

this field of corn hung a decorated cloth screen reaching from one 
wail of the room to the other and from the door almost to the rafters. 
On this screen were painted many strange devices, among which were 
pictures of human lieings. male and female, and of })irds, symbols of 
rain clouds, liglitning, and falling rain. Prominent among the sym- 
bols was a row of six circular dislvs. the liorders of which were made 
of plaited corn huslvs, while the inclosed Held of each was decorated 
with a symbolic picture of the sun. Men wearing grotestjue masks" 
and ceremonial Ivilts stood on each side of this screen, one dressed as 
a woman and l)earing in one hand a basket tray of meal and in the 
other an ear of corn. He wore a helmet with a coil of hair suspended 
on each side of the face, a bunch of feathers on the top, and a liang 
made of red horsehair hanging l)efore the face. The helmet was 
painted black, and small crescents indicated the eyes and the mouth. 

The act Ijegan with a song, to which the masked men, except the 
last-mentioned, danced. A hoarse roar made by a concealed actor 
blowing through an empty gourd'' resounded from behind the screen, 
and immediately the circular disks swung open upward, and were seen 
to be Haps hinged above, covering oritices through which simulta- 
neously protruded six artificial heads of serpents, realistically painted. 
Each head had protulierant goggle-eyes and Ijore a curved horn and a 
fan-like crest of hawk feathers. A mouth with teeth was cut in one 
end, and from this oritice there hung a strip of leather painted red, 
representing the tongue. 

Slowly at first, but afterward more rapidly, these effigies were thrust 
farther into view, each revealing a body 4 or 5 feet long, painted, 
like the head, black on the back and white on the belly. When they 
wei'e fully extended, the song grew louder, and the effigies moved l)ack 
and forth, raising and depressing their heads in time, wagging them 
to one side or the other in unison. They seemed to bite ferociously 
at each other, and viciously darted at men standing near the .screen. 
This remarkable play continued for some time, when suddenly the 
heads of the serpents Itent down to the floor and swept across the 
imitation cornfield, knocking over the clay pedestals and the corn 
leaves which they supported. Then the effigies raised their iieads 
and wagged them back and forth as l)efore. It was observed that 
the largest effigy, that in the ndddle. had several udders on each 
side of the belly, and that she apparently suckled the others. [Mean- 
while the roar emitted from behind the screen by a conceahnl man 
continued, and wild excitement seemed to prevail. Some of the 
spectators threw meal at the effigies, oflering prayers, amid shouts 
from others. The masked man representing a woman stepped for- 
ward and presented the contents of the basket tray to the serpent 

« Ref)repenting the Bear katcinas. 

&TbiB gourd was decorated with the symbolic masks of the (ircat Plumed Snake. 



42 HOI'I KATCINAS [eth. a.n.v. 21 

efBgies for food, after wliic-h lie held his ])reasts to them as if to 
suckle them." 

Shortly after this the song' diminished in volume, the effigies were 
slowly drawn baek through the openings, the flaps on which the sun 
symlwls were painted fell b;uk into place, and after one final roar, 
made liy the man liehind the screen., the room was again silent. The 
overturned pedestals, with their i-orn leaves, were distributed among 
the spectators, and the two men by the fireplace again held up their 
l)lankets liefoi'e the tire, while the screen was silently rolled up. and 
the actors with their paraphernalia departed. 

The accompanying plate'' represents the cloth screen tied in position 
to the roof of the kiva and the miniature cornfield on the floor before 
it. The six openings in the screen, four of which are larger than 
the other two, are arranged in a row. and out of five of these open- 
ings protrude serpent effigies. The flaps which ordinarily cover 
these orifices are raised, with the exception of that at the extreme 
right, which hangs in place to show the sun symbol on its face and 
the tij) of a serpent's head near one margin. The central effigy 
(yuamu. their mother) is knocking over the rows of clay pedestals 
which form the miniature cornfield. The masked human figure 
standing at the left before the screen represents the mother of the 
clan gods, or Haliai wiiqti, who is holding forward a Ijasket tray of 
meal, which she oflers as food to the serpents. One of the performers 
may be oliscurely seen behind the screen, blowing the gourd trumpet 
by which the *■' roars '" of the great serpents are imitated. 

Prominent among the designs painted on this screen are thi'ee 
human figures. That of a man has two horns on the head like an 
Alosaka' and, as so often occurs in pictures or images on altars, the 
maidens have their hair arranged in disks, one above each ear, as in 
the Ilopi maid's coitiure of the present day. These maidens were 
called TutH^'lioli manas. The other design represents birds, lightning, 
rain clouds, and falling rain. The first act was performed by men of 
the kiva which is situated in the middle of the Hano plaza.'' and the 
screen and snake effigies are owned by men of that puelilo. The 
screen was repainted on the day of the dramatization by the men who 
took part in the act. No actor tasted food on that day before the 
decoiation of the screen was finished, and at the close of their work 
all vomited over the clifl's. This Hano screen and the drania actinl 
before it resemble those which arc occasionally used in the chief kiva 
of Walpi. 

<i This actor represented Hahai wiiqti, mother of katcinas or clan-ancients, 
opiate xxxii. Proc. Wash. Acad. Sci., vol. ii, 1900. 
f'One of the prominent gods in Hopi worship. 
('Called the Kisombi kiva, plaza kiva. 



FEWKEs] PALi'LUKUNTI, VU ANKWANTI 43 

S,ri>i,,l Arf 

Tho socoiul act. !i ))urt'alo diiiu-e, was one of the l)ost on this ovontful 
night. Several men wearing helmets representing hutfal" heads, with 
lateral horns and shaggy sheepskins, and wool painted hlack hanging 
down their hacks, entered the room. They cai-ried zigzag slats of 
wood, symbolic of lightning, and performed a characteristic dance to 
the heat of a drum. These hulialo personations wei'e accompanied 
by a masked man and ])oy representing eagles, who danced before 
them, uttering calls in imitatit)n of iMrds. 

The same hutialo dance, but more complicated, was celebrated 
earlier in the winter in the public plaza of AValj)i. at which time the 
men were accompanied by girls dressed as Buti'alo maids who did not 
appear in the second act in the ki\as. No representation oi the eagles 
was seen in this public dance. 

The Buti'alo maids bore disks decorated with >uii cniMems on their 
backs, and carried notched sticks representing '"sun ladders"" in 
their hands. It is appropriate that this dance sliould he given by 
men from the Tanoan pueblo. Hano. as it was probably introduced 
by mi'u of the same stock from the Rio Grande region, by whom this 
village was settled. 

Tlunl A,t 

A new set of actors made their presence known at th(^ entrance to 
the kiva soon after the departure of the Buti'aloes, hut these were 
found, on their entrance, to lie very unlike those who had preceded them. 
They brought no sun screens nor serpent effigies with them, but were 
clothed in ceremonial kilts, atid wore masks shaped like helmets. 
They wei'e called Piiiikon katcinas. and were ac<(>nipanied by two men 
dressed like women, one representing their grandmother and the 
othei' their mother. The former personated Kokyan wiuiti.'' or Spider 
woman, and wore a closely fitting mask with white creseentic eyes 
painted on a blackened face, and white hair made of raw cotton. She 
danced before the tire in the middle of the room, gracefully posturing 
her l)ody and arms, while the others .sang and danced to the beat of a 
drum. As the actors tiled out of the room Spider woman distributed 
to the spectators seeds of corn, melon, and the like.' 

a Ancient Hopi ladders were notched logs, some of which are still extant on the East mesa. In 
the winter solstice ceremony at Hano there stand, back of the altars, notched slats of wood called 
"sun ladders." which are supposed to be efficacious in rites recalling the sitii or aiding an enfeebled 
sun to rise out of his "home." The prayer-sticks carried by the Buffalo maids are imitations of these 
sun ladders. 

fcThis part was taken by Xanahe, a Hopi who has for many years made his home at Zuni and 
returned to Walpi to be present at the dance. 

cThe mother and grandmother of Piiiikon katcinas naturally appear as representatives of the 
ancients of some clan with which this special form of the katcina cult originated. Hahai wiiqti. 
who diies not appear in this act. Iiut in the first and fifth, is represented by Kokyan wtiqli, probably 
the same supernatural under a different name. 



44 HOPI KATCINAS [eth. an.v. 21 

Fourtli Act 

After the audience h:id sat silent for al)out a quarter of an hour 
men were heard wallviny on the roof and strange cries came down the 
hatchway. Again the lire tenders called to the visitors to enter, and 
muffled responses, as of masked persons outside, were heard in reply. 
First came down the ladder a man wearing- a shabby mask covered 
with vertical zigzag lines," bearing a heavy bundle on his back. As 
he climbed down the ladder he pretended to slip on each rung, but 
ultimately landed on the floor without accident, and opened his liundle, 
which was found to contain a metate and meal-grinding stone. He 
arranged these on the tloor before the fireplace and took his place at 
one side. A second man with a like bundle followed, and deposited 
his burden by the side of tne other. Two masked girls,'' elaborately 
dressed in white ceremonial blankets, followed, and knelt by the stones 
facing- the tire, assuming the posture of girls when grinding corn. 

After them entered the chorus, a procession of masked men who 
filed around the room and halted in line behind the kneeling girls. 
At a signal these last arrivals began to sing, and as they sang moved 
in a solemn dance. The girls rubbed the mealing stones l)ack and 
forth over the metates, grinding- the meal in time with the song, and 
the nien clapped their bunds, swaying- their bodies in rhythm. 

The last-mentioned men held an animated conversation with the fire 
tenders, asserting that the girls were expert meal g-rinders, and from 
time to time crossed the i-oom, putting pinches of the meal into the 
mouths of the fire tenders and spectators. This continued for some 
time, after which the girls rose and danced in the middle of the room, 
posturing their bodies and extending alternately their hands, in which 
they carried corn ears. The chorus personated the Navaho Aiiya kat- 
cinas, the girls were called the Navaho Anya maids and were supposed 
to be sisters of men in the chorus. 

In order better to understand this act, let us consider the nature of 
the cult from which the personages appearing- in it were derived. 
These personages are called katcinas, of which there are many kinds 
among- the Hopis, differing- from each other in the symbolism of their 
masks and other paraphernalia. Their distinctive names are totem- 
istic, the same as those of clans now living- either at Walpi or at some 
other place from which the katcinas were derived. Katcinas are 
tutelary clan gfods of the ancestral type, and when personated appear 
as both males and females. 

In man}^ cases the katcina is represented by no clan of the same 
totemistic name now living in the pueblo. This has been brought 
about in several waj's, of which there may be mentioned: (1) The 

" These men were called Hehea katcinas. 

& Those girls were called the Tacab Aiiya katcina manas. On the day following, two girls repre- 
senting the Anya katcina manas performed the same act in the public plaza of Walpi. 



FEWKES] PALi'LrKONTI, OR ANKWANTI • 45 

cliiii hiis l)fi'onif extinct, while its katciiui has sui-vi\-(>d; (-2) a katciiia 
ha.s ))eeii purchased or borrowed from a iieighhoriiig- people; {>',) a kat- 
ciiia iiia.sk has been invented by some imaginative person who has seen 
an object which he thinks tilting- for a katcina totem. 

A study of a clan and tlie katcina wliich bears tlic same name will 
be instructive in the determination of tiieir relation. 

There are several dans where this clan relation of the katcina still 
retains its primitive totemistic character, and at least one where the 
names of both clan and katcina are the same. For instance, the 
members of the Tcakwaina or Asa clans claim that the Tcakwaina 
katcinas are their clan-ancients, and when they personate these clan- 
ancients they represent the following masked personages: 

1. Tcatcakw.iina taamu, Tcakwainas, tlu'ir iiiicle. 

2. Tcatcakwaiiia tatakti. Trakwaiiiat*, males (ln'others). 

3. Tcatcakwaiiia ki.ikdiamu, Tcakwaiiias, tlieir elder sister. 

4. Tcatcakwaina iiiaiuantu (=manas), Trakwaiiias, maids (sisters). 

5. Tcatcakwaina yuamu, Ti'akwainas, their mother. 

It will lie noticed that all these ancestral personages belong to one 
and the same clan — the mother, lirothers (tatakti), sisters (mamanantu), 
and uncle — but that the father is unrepresented. 

The most important fact, however, is that the name of the katcinas 
is the same as that of the clan, viz., Tcakwaina, and that men of this 
clan personate in dramatic and ceremonial performances the super- 
naturals bearing their clan name. They do not introduce a persona- 
tion of the Tcakwaina father because he is not of their clan, and hence 
can not be a supernatural of their clan. 

An analysis of other katcinas shows that many of them are ancients 
of I'lans. or that each clan originallv had distinctive divinized ancients 
in the katcina cult. These gods are personated as brothers, sisters, 
uncle, mother, or grandmother, the pai'apherualia being determined 
by the particular clan totem. 

The relation of a katcina to its clan can be traced in many other 
instances, but in others, and perhaps the majority, it is obscured by 
changes in nomenclature and sociologic develoi>iiient. Katcinas oft(Mi 
no longer bear theirancient names, but are called from some peculiarity 
of dress, prominent sjnibol of the mask, or peculiar cry emitted by 
them, which has no connection with the totems of their respective 
clans. The Afiya katcinas (brothers, men) and the Afiya katcina manas 
(sisters) belong to this group. They were originally introduced by 
Patki (Rain-cloud clans) from settlements on thi^ Little Colorado river, 
and their name has no relation to the clans whicdi brought them. In 
fact at Zuni the dance of these katcinas is called the Kokshi, Good 
dance, while the name of the same at Walpi is the Afiya. or Long-hair. 
^\'e have also at the latter pueblos other names for the Afiya manas, 
as Soyal manas, equally inapplicable so far as their clan relation is 
concerned. 



46 HOPI KATCINAS [etii. ann.21 

The popular names of Hopi gods, amono- which are included 
katcinas or clan tutelary supernaturals. are coninionl}' of exoteric 
origin and are oftentimes very numerous. Unfortunately the archaic 
name is often lost, although in a few cases it is the same as the 
popular. 

Fifth Art 

As after former acts, we waited a few minutes only for the next, a 
fifth, which M'as somewhat similar in character to the first. A call at 
the hatchway and an invitation from within to enter led to the 
appearance of a procession of masked men who came down the ladder 
bearing- paraphernalia for their exhibition hidden under their arms or 
concealed in Mankets. The fire tenders shielded the fire once more 
with blankets, so that the room was darkened, and in the obscure 
light the actors an-anged their stage properties. When the blankets 
were dropped, the light revealed on the floor before us an imitation 
field of corn, each hill of which was a clay pedestal with projecting 
corn leaves, and behind it. as a background, a wooden fi'amework 
decorated with peripheral turkey feathei's" and hung with two disks 
painted with sun emblems. Pine boughs were so arranged in the 
framework that they filled all vacant spaces and shielded performers 
in the rear of the room. Several naked men, called "mudheads," 
wearing on their heads close-fitting cloth bags with attached knobs, 
stood before the framework, which was supported by two of their 
number. The exercises opened with "roars" fi-om behind the disks 
and vigorous dancing by the mudheads before the sci'een. 

Soon the flaps of the sun disks swung open and from under them 
emerged the hideous heads of two snake effigies, larger than those of 
the first performance, but similarh' constructed. These serpent heads 
were thrust forward until their serpentine bodies, extended several 
feet, came into view. Their heads darted l)ack and forth, swaying 
first to one side and then to the other, liiting viciously now at the 
audience and then at each other, while deep roars imitating the voice 
of tlie serpent emerged from the rear of the room. AVith one stroke 
of the head the field of corn was swept over and the serpents twisted 
their bodies about each other. 

One of the naked men, a nuidhead. wearing the knobl)ed cloth 
bag, stepped forward and grasped one of the serpent effigies by the 
neck. He pretended to wrestle with the snake, and for a time was 
successful, but at last the man was overcome and sent sprawling 
on the floor. Then another advanced to the conflict, and he too 
was thrown down. A youthful nuidhead made a hke attempt and 
mounted the efligy, riding on its neck as if on horseback. The whole 
act was a realistic representation of the struggle of man with the 
serpent. I'ltimately the serpents contracted their bodies, drew back 

'I Sun shields commonly have eagle feathers inserted about their borders. 



TEWKES] PALULUKONTI, < IR ANKWANTI 47 

their hoads t)ehin<l the Haps, and the pcrf(iriiiam-e ended with a 
pi-olonged roar t'r<ini tiehind tiie sereen. In the darkness wiiieh 
followed, made by hangine- })lankets before the tire, the actors psu-ked 
their paraj)hernalia. gathered their effigies, and (|uietly left the room. 
The aeetunpanying jijate" )-(>presents this tifth aet. or the strugole 
of the mudhead with the serjK'nt effigies. The framework, which 
18 supported by two men. is decoi'ated with zigzag symbols repre- 
senting lightning: the row of semicircular bodies on the crossb(>am 
symbolizes the rain clouds, fi'om which descend parallel marks, the 
falling rain. These six semicii'culai' rain-cloud symliols are of ditl'er- 
ent coloi's. vellow. green. I'ed. and white, corresponding to the sup- 
posed coloi-s of the cardinal points, and all have animal designs 
representing frogs and birds painted upon them. The manipulators 
of the serpent effigies ai'c hidden from \ i(nv by pine or cedar boughs 
insei'ted into a log on the floor, which is covered with figures of rings, 
symbolic of the earth. At the right of a median vertical line a ser- 
pent effigy is seen protruded through an opening, above which is a 
circular flap raised to a horizontal position. The sei])ent effigy on 
this side is searching for a youthful "'nuulhead;" who has crawled 
below the disk. The left-hand serpent is represented in conflict 
with an adult nuulhead, who has grasped it about the body and 
neck; the serpent appears to be biting at its opponent. We are look- 
ing at this strange contest from the raised spectators' floor of the 
kiva; the miniature cornfield, which one of the serpents knocked 
down a short time before, has V)een removed, and the tday pedestals 
which remained are distributed among the spectators. The weird 
eflects of the light frotu the fireplace in the middle of the room have 
been brought out by the artist, Mrs Gill, who has successfully drawn 
these screens from the author's kodak photographs and sketches. 

Sirth Act 

There was yet another exhibition of serpent effigies in this con- 
tinuous p(n'formance. and the actors were announced in much the same 
way as their predecessors. They appeared shortly after the depar- 
ture of the Spider woman and her associates, and arranged their 
paraphernalia in the darkened room, holding up an additional blanket 
to conceal their preparations. AVhen the blankets were dropped from 
before the tire, a miniature held of corn was seen on the ki\a floor, 
and back of it were two vases surrounded, except on the side toward 
the tire, by a row of squatting mudheads. A song immediateh' began, 
and suddenly the four lappets '' which covered the' orifice of each 
vase were turned back automatically, w'hen out of the vases slowly 

o Plate XXXIII. Proi-. Wash. Aoad. Sri., vol. ii. lyoo. 

''The.se four semicircular flaps, symbols of rain clouds, were painted in four colors, yellow. j,'reen. 
red. and white. On the necks of the vases were parallel lines, symbols cif falling rain, and on their 
sides were stars and tadpole decoration. Each vase was ]>laced on a bed f)f cedar or pine boughs to 
make it more stable. 



48 HOl'I KATCINAS [eth. ann. 21 

emoiued the heads of two artitielal s(>rpents drawino- their bodies 
})ehiiid them. These etiects were produced by hidden strings placed 
over th(> ki\a rafters, and the images were made 1)V this means to rise 
and fid!, move baelcward and forward, or to approach each other. 
Their heads were drawn down to the lloor and swept over the minia- 
ture cornfield, overturning it as in the first act, when a sun screen 
was also employed. They struggled with each other, winding their 
heads togethei', and performed various t)ther gyrations at the wish of 
the manipulators. The effects produced with these strings were 
eft'ectivo. and the motions of the men wdio held the strings and manip- 
ulated the etiigies were closely concealed. It is proliable that some of 
the strings were attached to the rattles used b_v the chorus. 

The performance was a very realistic one. for in the dim light of 
the room the strings were invisible, and the serpents seemed to rise 
voluntarily from the vases. At its close the effigies sank into the cavi- 
ties of the vases and the song ceased. In the darkness the para- 
phernalia were wrapped in blankets, and the actors left the room, 
passing to another kiva, where the performance was repeated. The 
personators of this act were from the Tcivato kiva of "Walpi, and their 
chief was Pautiwa. 

While w-e were witnessing these six exhibitions in one room shows 
were simultaneously being enacted In the other eight kivas on the 
East mesa. The six sets of actors, each with their paraphernalia, 
passed in turn from one room to another, in all of which spectators 
awaited their coming. Each of the performances was given nine 
times that night, and it may safely be said that all were witnessed by 
the 500 people who comprise the population of the three pueblos in 
one kiva or another." It was midnight when this primitive theater 
closed, and the effigies were disjointed and carried to hidden crypts in 
the houses, where they were luted in jars with clay, not to see the 
light again until March of the next year. 

ADDITIONAL ACTS SOMETIMES PERFORMED 

Although the sixth act closed the series of theatrical exhibitions in 
1900, it by no means exhausts the dramatic resources of the Hopis in 
the presentation of their Great Serpent exhibition. This year (1!J00) 
was said hy all to be one of abbreviation in all winter ceremonies and 
dramatic performances, but in more elaborate exhibitions, in other 
years, instead of six there are, w^e are told, as many as nine acts in this 
continuous show, employing- one set of actors from each kiva on the 
mesa. Our account would be more comprehensive if it included short 
references to one or two of the important additional acts which occur 
in the more elaborate performance.* 

"On such occasions each clan assembles in a certain kiva, which is said to be the kiva of that clan. 

f> The sun screen and serpent elKgies used by men of the Naeab kiva have been described in a former 
article (The PaliiUikonti, Journal of American Folk-Lore. vol. ii, 189S). This performance has many 
points of likeness to that of actors from the plaza kiva of Hano. described in the first act. 



KEWKEs] PALfLUKONTI, OK A5fK\VANTI 49 

Soinetiiiies the screen pert'oriiiance i.s iioconipanied by an exlnl)ition 
by a masked man or men, wlio pretend to struggle with a snake effigy 
wliich they carry in their arms. This performance consists mainlv in 
twisting' these effigies about the body and neck of the performer, hold- 
ing them aloft, or even throwing them to the roof of the kiva. as else- 
where" described in an account of the celebration in 18!>S. 

In some years marionettes representing Corn maids are substituted 
for the two masked girls in the act of grinding corn, and these two 
figures are very skillfully manipulated l)y concealed actors. Although 
this representation was not introduced in I'.ioo, it has often l>een 
described to me, and one of tlit^ Hopi men has drawn me a picture of the 
marionettes, which is worth reproduction in a plate (see plate xxvii). 
The figurines are brought into a darkened room wrapped in 
blankets, and are set up near the middle of the ki\a in much the same 
waj' as the screens. The kneeling images, surrounded by a wooden 
framework, are manipulated l)y concealed men: when the song begins 
they are made to liend their bodies backward and forward in time, 
grinding the meal on miniature metates before them. The movements 
of girls in grinding meal are so cleverly imitated that the figurines, 
moved liy hidden strings, at times raise their hands to their faces, 
which they rub with meal as the girls do when using the grinding 
stones in their rooms. 

During this marionette performanc(^ two bird effigies were made to 
walk back and forth along the upper horizontal bar of the framework, 
while liird calls issued from the rear of the room. 

The substitution of marionettes for masked girls suggests an 
explanation of the use of idols among the Hopis. A supernatural 
being of the Hopi Olympus may be represented in ceremony or 
drama In* a man wearing a mask, or by a graven image or picture, a 
symbol of the same. Sometimes one, .sometimo the other method of 
representing the god is employed, and often both. The image may be 
used on the altar, while the masked man appears in the public exhibi- 
tion in the pueblo plaza. Neither idol nor masked personators are 
worshipped, Ijut both are regarded as .sym})olic representations in which 
possibly the gods ma\' temporarily reside. 

So with the use of mai'ionettes to represent the Corn maidens in the 
theatrical exhibition or the personation of the beings by masked 
girls. They are .symbolic representations of the mythic maidens 
whose beneticent gifts of corn and other seeds in ancient times is a 
constant theme in Hopi legends. 

The clan ancients oi' katcinas personated in the Great Serpent 
drama vary from year to year, implying the theatrical natuie of the 
festival, but there are certain of these personations which invariably 



"Article cited. The masked man who thus struggles with the serpent effig.v represents Calako, a 
sini god. hut figures of him drawn by a flojii artist were called Macibol katcina. 

21 ETH— 03 i 



50 HOPI KATCINAS [eth. an.n. 21 

appear. In the exhibition of 1893, the only one previous to 1900 on 
which we have reliable notes, there was one performance with a sun 
screen and serpent effigies which were manipulated by the men of the 
kiva under the Snake rock. The symbols depicted on this screen 
differed somewhat from those on the screen emploj-ed in 19(i0, but the 
general character of the performance with it was the same. Briefly 
considered the acts given in 1893 were as follow: 

JF'irst act. An exhibition with the sun screen and serpent efligies by 
men of Nacab kiva similar to the first act of 19(H). but in which the actors 
personated Pawik (Duck), Tacab (Xavaho), Hahai wi'iqti, and others. 
A masked man (Calako) stood before the screen holding in his arms 
an effigy of a Great Snake with which he appeared to struggle, and 
for that reason was called ''The Struggling One." The serpent effigy 
carried was manipulated in such a way that the man and snake 
appeared to be engaged in a combat, much as in the fifth act of 19i)0, 
except that the serpent effigy was not thrown through an opening- 
closed by a disk bearing sun symbols. The manipulator wore a false 
arm" hanging from one shoulder in place of his real arm, which was 
thrust within the body of the effigy, grasping a stick, the "backbone"' 
of the monster. 

Secoyul act. Dance of masked men representing Aiiya katcinas. 

Third act. Dance of masked men representing Tacali katcinas. 

Fourt?i act. Dance of masked men representing clowns and two 
Huhuan katcinas. 

Fifth act. Dance of men personating women of the Owakiiltu society, 
who threw their baskets to the spectators. 

Sixth act. Dance of men representing old women bearing willow 
wands. 

Seventh act. Dance of masked men representing Tanoan Anya 
katcinas. 

The god of death, Masauu,'' was personatetl in the 1893 exhibition 
and appeared in the plaza about 2 p. m., "dancing through Walpi 
with a hobbling movement, singing snatches of a song. He Mas 
masked and wrapped in a ral)bit-skin rug, and went to all the kivas, 
beating the entrance with a bush" {Bi^jclavia (/raveoIcn.s). 

On the day following the night exhil>ition in 1893 there were public 
dances of the Tacab and Anya katcinas. 

l'AR.\rHERNALIA USED, THEIR CON.STRUCTION AND SYMBOLISM 

The effigies of Paliiliikon now used at the Plast mesa are not verj- 
ancient, although there are one or two which show considerable antic{- 
uit3^ One of these older specimens has a liody of Ijuckskin, but the 
majority, and all the recent ones, are made of cotton cloth. The 



o For figures of the false arm see Journal of American Folk-Lore, vol. VI, 1893, plate 11. 
6 Two boys took this part in 1900. 



FEWKEs] PALULUKONTI, OR aSKWANTI 51 

present screens are of the latter material, but these are conimonly 
said to have replaced others of skin or native cloth. The Walpi men 
made two new serpent efiigies in their kivas in lltoo, and all the 
material of which they were manufactured was ]iurchased frdui the 
neiohboring' trader at Keams Canyon. 

Each of the three puelilos. Hano. Sichumovi, and Walpi. has several 
of these serpent effigies, which are kept in the houses of the following 
clans: 

Hano, Sa (Tobacco) clan: Sichumovi. Patki (Rain-cloud) clan: Walpi, 
Tciia (Snake) clan, Pakab (Reed) clan. 

In ancient times they were kept in stone incl(i>urcs outside the 
pueblos, but these receptacles have been abandoned of late, on account 
of the inroads of nomads. It is said that the ()rail)i and Middle mesa 
pueblos still have extramural receptacles for the Paliiliikon effigies. 
The house of the ancient Plumed Snake of Hano is a small ca\ c in the 
side of the mesa near the ruin Tv'irkiiiobi, where several broken serpent 
heads and effigy ribs, or wooden hoops, can now be seen, although the 
entrance is walbnl up and rarely opened. 

A knowledge of the mechanical construction of the serpent effigies 
may aid in an understanding of their manipulation. Their heads are 
either cut out of cottonwood or made of gourds, and are painted, and 
tlu' protuberant goggle-eyes are small buckskin bags tied to the top. 
Each head bears a medial horn cui'ving forward, sometimes made with 
joints and at other times solid. ,\ radiating crest of hawk feathers is 
tied vertically to the l»ack of the head. The teeth are cut in the gourd 
or wood of which tlie head is made and ai-i' painted rtnl. The tongue 
is a leather strap, also painted red, and protrudes from the mouth a 
considerable distance. The top of the liead is black, the bottom white, 
and these same colors continue along the sides of the body. 

The body consists of a central stick, called a liackbone. over which 
is extended a covering that is held in place by a series of hoops 
gi'aduated in size from the neck to the end. Tlie effigy is manipulated 
l)V means of a stick, held by a man behind the screen. The "back- 
lione" has a ferule cut in it a few inches ba<dc of the neck, and to this 
ferule are tied a quartz crystal called the heart and a package which 
contains corn seeds of all colors, melon, squash, cotton, and other 
seeds, and a black prayer-stick. The cotton cloth stretchc^d oxer the 
sei'ies of hoops, called ribs, which form the body, is painted black' above 
and white below, with a red streak at the dividing line, where there 
are also other markings and symbols, like those on the kilts of the 
Snake priests. 

The backbones of the two effigies which wei(^ made to ii--e out of 
the vases were short and stumpy, but they have a ■" heart" similar to 
the longer <jnes, and an attached package of seeds. 



52 HOPI KATCINAS [eth. an.n. 21 

RKSUME OF EVENTS IN I'Ar.fl.l'KONTT IN 1900 

Frhruary IJf,. On this day corn wiis planted in three kivas, the 
Moil kiva, Tcivato kiva of Walpi, and the plaza kiva of Hano. This 
corn WHS daily watered and the kivas were heated so that the seeds 
mioht sprout. The miniature oorntield was later made of these sprouts. 
Children are not allowed to know that the corn is thus planted before 
the exhil)ition. The planting of corn seeds has given the name "Corn 
plantine'" to Paliililkonti, just as the one of beans in a like waj' gave 
the name "Bean planting" to the Powamu, but these names char- 
acterize incidents not the true purpose of the festival. 

Fcljniary 26. About two weeks after the corn seeds were planted 
the effigies of the Great Serpent were brought into the three kivas 
above mentioned at nightfall, when the rehearsals of the acts to be 
given later took place. 

F>^>ruury '27 {Yum/a). This day was devoted to the preparation 
of the paraphei'nalia, and at sundown there was a rehearsal of the 
Great Sei-pcnt acts, as also on the following day. 

J/arc/i 1 {Komohtotol'ya). In addition to the rehearsals in the kiva. 
masked men representing Wupamau, Ilonau, Hehea. Mucaias. Wuyok, 
iSoyan ep, and Samo wiiqtaka katcinas appeared in the plazas. The\' 
dressed and masked themselves at Wala (The Gap), and marched up 
the trail into Hano. where they gathered at the kiva hatches, and held 
an animated conversation with the chief of the kiva, who came to the 
hatchway for that purpose. 

Murvh 2 {Totol'ya). Many masked men were seen throughout the 
day in the three East mesa pueblos. Early in the afternoon there 
were noticed in Hano three Woe katcinas, each with a chevi'on mark 
on the face, and one Wupamau, or Rig High Sky god. bearing the 
svni mask", and held by a nuulhead priest by a rope tied about his 
loins. In Walpi shortly afterward two small boys dressed and masked 
to represent Masauu went ivom o\w kiva to another, standing on the 
hatch and beating the ladder with bundles of sticks. 

Late in the afternoon the chief kiva of Hano sent to all the kivas 
on the East mesa a delegation of masked men representing Mucaias, 
Buffalo; Wupamau, Big High Sky (sun) god; Honau, Bear; Ahote; 
Citoto; Tcanau; Wukokoti; and manj' nuidheads. They went from 
one kiva entrance to another, holding conversations with the kiva 
chiefs and in various waj's amusing the spectators. 

About sundown the men of the two Walpi kivas carried their snake 
effigies to the main spring of the puet)lo. the home of Palidi'ikoii. 
called Tawapa. Sun spring, where they performed ceremonies, while 
the men of Hano took their serpent effigies to a spring called 



« The symbols of Uiis mask resemble those of Tawa (sun) disks, and those of the masks of Ahvil. 
Ahulani, and Wuwuyomo, showing that the latter are probably the same sun gods under different 
clan names. 



FEWKEs] PALf'LfKONTI, ()R ANKWANTl 58 

Monwiva, sacred to their (Treat Snake. 'I'lie six aets in tlie kivas were 
performed directly after the ri'turn of the men with the effiyies from 
these springs. 

During the festival all actors abstain from salt and meat and do not 
sleep with their wi\es, a taliii which is rigidly o))S(n'\'ed, esj)ecially on 
the dav preceding the exhiliition in the kiva. 

On several oi the days of this festival there are foot i-aces along tlie 
water courses in the \-alley. during wliidi the nalced racers kick 
small stone noilules in a sinistral circuit around thr mesa. This was 
a prayer for streams full of water. 

The events wliich occurred when the ethgies w(n'e taken to the 
springs were wholly ceremonial, and not dramatic. During th(> day 
jji'evious to this event, all men of prominenc(\ especially chiefs of 
clans, brought feathered strings to the kivas, and tied them to the 
necks of the serpent effigies. One or more pi'a3'er-sticks were also 
made to be used at the springs. Six of these were made in the per- 
formance of 1893. On(> was tied to the liackbone of eat'h effigy. Five 
others were deposited at the spring, some at the edge of the water, 
others beneath it. 

The exercises at the springs T;iwapa and Monwiva were not wit- 
nessed })y the author in l!»i)o, })iit they were proba))ly the same as 
were described in the account of this episode in 189:-i." In that year, 
about 7.30 p. m. , a procession went down to the spring carrying the 
effigies and the trumpets by which the rosirs of the sei'pent are imitated. 
This prc)cession was ledliy a man personating Ilahai wiiqti and the kiva 
chief. •■ making a connecting trail from the south edge of the basin 
[Tawapa], along the east and north sides of the pool, and up as close 
to the west edg-e as the mud would permit. Those following with 
the serpent effigies, lieginning at the east side of the pool, laid the 
effigies dow^n close to the edge of the water, along the north side. 
The youths placed their gourd trumpets on the meal trail, upon which 
also were the serpent effigies. All then sat on the north side facing 
the south. The leader, as he went down, deposited the five pahos 
at the west side of the pool, setting them in a row fronting 
the east. 

"The leader of the procession ))ore tln^ kopitcoki (cedar hark slow 
match). ... It had been lighted at the kiva tire )>efore the 
procession started, and the fire was smouldering in the bark. Momi 
(kiva chief) lit a pipe by this torch and gave it to the leader, who 
made the usual icsponse, smoked a few puti's and passed it to th(> next 
man on his right. Momi then lit another pipe and passed it also to 
the leader, and the two pipes passed down the two lines, in which 
they had arranged themselves when sitting, the elders in front, next 
the i^ool, the youths behind them. After all had smoked, the leader 

'»Journal nl" AnuTioun Folk-Lorr, vol. vi, isyy. 



54 HOP[ KATCINAS [eth. ann. 21 

prayed, and each of the nine elders followed in succession. The ten 
youths did not pray, but each took his trumpet [gourd] and, stepping 
one stride into the pool, stooped over, and, placing the bulbous end 
to his mouth with the small orifice on the surface of the water, 
trumpeted three or four times. Each of the youths then dipped up 
a little water in his trumpet and poured it into a vase. 

"The ertigy bearers then dipped the tip of the serpents' heads and 
the ends of the hawk-tail plumes in the pool, and the leader said a 
short prayer and started InK'k up the trail.'" 

Certainly the most remarkable of all the masked men who appeared 
that da}^ were the two personations of a being called Tcanau katcina. 
They wore circular masks with feathers projecting from the pei'ipherv 
and carried in their mouths realistic stuiied efhgies of rattlesnakes, 
while ovei' the eyes of the masks were fastened carved wooden efKgies 
■of lizards. Although these masks suggest the custom of the well- 
known Snake dance, not the Snake clan but the Pakab clan is said to 
have introduced this ceremony into the Walpi ferial calendar. 

2Iarch S {TiJiiaii). On the day after the acts in the kivas there 
was a public dance of the Aiiya katcinas in the Walpi plaza. During 
this dance grinding stones were placed in the middle of the open 
.space by the Snake rock, behind which two girLs representing Aiiya 
katcina mauas took their position, and a line of Afiya katcinas 
extended the whole length of the plaza. The latter served as chorus, 
while the girls gTound meal, as in a kiva performance the night 
before. 

In this exhibition or dance there were also two men personating 
Hehea, whose actions were identical with those of the same personations 
in the kiva performance. They sat on the ground as the girls ground 
the meal and the chorus sang. The personators in this dance were 
from the chief kiva of Walpi, and the exhibition has the same 
meaning as that of the night before. 

There also appeared in this public exhibition a masked personage 
called Hopak (Eastern) katcina, the signilication of whose presence is 
unknown to the author. 

PERSONATIONS APPEARINCi IX PALIlCKONTI 

The following personations appear in Paliilukoiiti: 

Woe (Eagle"). Appears in kiva drama. 

\\'upamau. Wanders tliroiigh the puelilos, accompanied by a muilliead, 

wlio lassoes whomever he meets. 
Honau (Bear). Appears in kiva drama. 
Ahote. Wanders through the jiueljlo. 
Citoto. Appears in public witli other masked men. 
Tcanau. Appears with preceding. 
Wukokoti. Appears with preceding. 
Kwalni (Eagle). Appears in kiva drama. 
Piiukon (War god). Ajipears in kiva drama. 



FEWKEs] SPRING SUMAIKOLI 55 

Kokyan wiiciti. Appear.>j in kiva drama. 

Puukon's sii'ter. Appears in kivadrania. 

Taoal) Anya. Appears in kiva drama. 

Tacab Afiya mana. Appears in kiva drama. 

Hahai wiiqti. Appears in kiva drama. 

Anya. Performs ceremonial dance in plaza. 

Afiya mana. Grinds corn in ceremonial dance in plaza. 

Hehea. Appears in ceremonial dance in plaza. 

Hopak. Appears in ceremonial dance in plaza. 

WiNTKIi MaRAI' PAHOLAwf 

The winter prayer-stick-inaking' of the ]\I:iiiizniutu society was 
niiuli more coniplieated in I'.mk) tiian that of tlie Lalalvontu. Tlie row 
of uprio-jit oljjects from tlie altar erected in October wa.s put in place 
and before it were laid the tiponis of the chief.s of the society. On 
the final day there was a public dance in which thei'c were personations 
of the Palahiko manas. The Ilopi artist ha.s made a fair picture of 
one of these Palahiko manas. which is here reproduced in plate i.\ i. 

iSPKINCi Sr-MAIKOLI 

The Yaya priests and Sumaikoli hold a sprino- festival in Walpi, 
which in some particulars resend>les the Sumaikoli celebi'ation at 
Hano, elsewhere described." 

The six masks of Sumaikoli and one of Kawikoli are arranged on 
the floor of the kiva behind the tiponis. New tire is kindled with 
rotating fire drills, and this tire is later carried by niean> of cedar-bark 
torches to shrines of the Fire yod, four shrines in the foothills, 
where boutires are kindled in se([uence. north, west, south, and east. 

The carriers who bear these torches, and who kindle the four tires, 
deposit in the contiouous shrines prayer-sticks \\hich have been made 
in the kiva before their exit. 

One of the most interestino- features in th(> sono-s which are sung 
before the altar are the calls down a hole in the floor called the sipapu 
to the goddess of the I'arth.'' This being is represented l)y a bundle 
of sticks placed on the floor, and over this bundle the priest kneels 
when he shouts to the earth goddess. 

The symbolism of the Sumaikoli masks at Walpi is similar to that 
of the Hano masks, which are elsewhere •' figured and descril)ed. They 
differ among themselves mainly in the colors of the different symbols. 
The picture of the Sumaikoli by the lIo])i artist (see plate xxxiv) 
gives a fair idea of the paraphernalia. 

n Journal of American Ethnology and Archsvology. vol. ii, 1892. 

'•See The Le.'^ser New-Fire Ceremony at Walpi, American .\nthropo]o,tcist, new series, vol. iii. 
,Uily-September, 1901, 

'•Journal of .\merican Ethnulnu'v an'i .\rrha-Mlog\ . vnl, ii, Is-.cj. In tliis earl\- deMTiiilinn these 
object.? were erroneously calleil .shields. They are worn Ijefore llie face in elaliointe Sumaikoli cele- 
brations. 



56 HOPI KATCINAS fETH. ann. 21 

Abbreviate:!) Katcina Dancks 

Throughout the summer months there occur in the Hopi pueblos a 
series of masked dances, generally of a day's duration, to which the 
author has given the name Abbreviated Katcina dances. Tiiey are 
not accompanied by secret ceremonies, and the participants vary in 
number, the beings personated differing from year to year. 

These dances close with what is called the Niman, or Departure of 
the Katcinas, a cei'emony of nine days' duration, in which there is an 
elaborate altar, and many secret ceremonies." Thei'o are, however, 
no altars in these abbreviated festivals,' nor is there any public 
announcement of them by the town crier. The dances continue at 
intervals from morning to night, but are limited to one day, the three 
or four preceding days being spent in the kivas practicing songs, 
preparing and painting dance paraphernalia, and making other prep- 
arations for the public exhibition. The katcinas in these festivals are 
accompanied by one or more unmasked priests, who shout to them, 
sprinkle the dancers with meal, and lead the line as it passes from one 
dance place to another, showing the trail by sprinkling meal on the 
ground. These are called the katcina fathers (naamii), and in a general 
way correspond to the rain priests mentioned by students of Zufii 
ceremonies. 

Ordinarily all participants in one of these abbre\iated dances wear 
masks with like symbols, but there are four or si.x; dressed as women 
who accompany the dance 1)}' rasping a sheep scapula on a notched 
stick. Occasionally, however, there is a dance, limited to one day, in 
which all participants wear different kinds of masks, and personate 
different katcinas. This dance, known as the Soyohim. has been else- 
where described.'' From the variety of personations which appear, 
this dance is a particularly good one for a study of tlie Hopi symbolism. 

SujiMKK Tawa Pahoi.awu (Sun Pkayek-stick-:makixg) 

The making of the sun prayer-sticks in midsummer is limited to a 
single day. but does not differ from that in winter.'' The Sun priests 
assemble for this purpose in the room under a house near the Moii 
kiva, and the only fetish the}' use is a stone image of a frog, over 
which is stretched a string with attached feathers, and Avhich lies on a 
line of meal drawn diagonally on the floor. 

As the Sun priests have no distinctive masks or pul)lic dance, no 
pictures were made to illustrate this ceremony. 

« For a description o( Ximaii Katcina see Jovirnal of American Ethnology ami Arehaeology, vol. ii, 
1892, p. 8ii. 

fcSame volume, p. .^'.'. 

fXhe svnumer sun ]>rayer-stieli-ujaking al Ixiili Walpi anil Hauo is described in the volume just 
cited. 



FEWKES] NIMAN KATCINA 57 

SUMMF.K SlMAIKOLI 

The summer Sumaikoli ;it Walpi lias iiev(>r been seen V>y an ethnolo- 
gist, but the ceremony at Ilauo is elsewhei'e deserilied." It is a sini;le 
day ceremony in which the seven Sumaikoli masks, to whicli the i)riests 
pray, are set in a row on a buckskin at one end of the room. F(\ithers 
(nakwakwoci) are tied to the masks (shields), and prayer-sticks arc 
made and distributed to distant shrines. 

The Sumaikoli helmet masks of llano were captured in somt^ is'avaho 
foray and strewn al)out the base of the mesa. They were gathered by 
Kalacai. and are now kept with jiious viivv in the room near Kalakwai's 
new house in llano, where they can be seen hanging- to the wall. 
A\'ith Kalacai"s death the Sun clan (Tiin towa) of llano became extinct 
and the cai'e of the Sumaikoli devolvrd ou others. 

There was no ))ublic exhibition of the Sumaikoli in th(> summer of 
iSltl. but the author ha- been told that the festival has of late been 
revived in Hano. The llopi artist has givtMi a fairly yoofi picture of 
Sumaikoli as he appeal's in public'' (see plate xxxia). 

NiMAX 

This is an elaborate festival celel)ratinij- the departure of the 
kateinas from Walpi, and consists of elaborate rites before^ a compli- 
cated altar and a public danii\ which diflers in ditl'erent Hopi pueblos. 
One of these is described in another place.' This is the only f(\stival 
celebrating the departure of the kateinas. although there are sev(>ral 
commemorating their advent. Thus, the Soyaluna dramatizes the 
advent of the Water-house or Rain-cloud clan's kateinas, the Pamiirti 
that of Zuni clans, ('specially Asa and Honani, and the Powamii the 
advent of the ancients of the Katcina elans. 

TcfATiKini, Snakk Danck 

The Snake dance has no masked |ierforiuers, and the ai'tist has not 
drawn pictures of any of the participants. 

Lei.enti. oi! Lkxpaki, Fmtk Danck 

The Flute dance also has no masked personators, and the artist has 
furnished no jiicture of participants. It might ha\e been well to have 
obtained pictures of the Flute girls and youth, but pliot(jgra))hs have 
been published'' which show their paraphernalia better than native 
pictures. The Snake girl is dressed almost identically as the Flute 
girl, as shown by the figuri's mentioned. 



"Journal of Amorican Ethnology and .\ruh;[-ology. vul. ii, IS'JJ. p. 33. 

'> Dellenbaugh has published a few cuts from iihotographs reprcsoutiiii: Sumaikoli jiLrsnuatiolis. 
but the symbolism of the masks is not clearly indicated lu them. See The North Ainerieaus of 
Yesterday, New York. 1901. 

'•.Journal of .\mcricaii Kthuojogy and .Vrcha-ulogy. vul. ii. l.sicj. p. 7i). 

■'.S'lneteenth .\nnual Report of the Bureau of American Ethnolot'y. jiart ii, I'JUO. 



58 HOPI KATCINAS [eth. asx. 21 

RULITIKIIU, Hi TTEKFI.Y DaNGK 

Tlie Butterfly t'cstiviil. whk-li is occasionully celebrated in Sichumovi, 
diftci-,s from tlie Lalakofiti. Manizrauti. and Owakidti liv the alrsence 
of .secret rites, altar, tiponi, or other fetishes. While these three fes- 
tivals are nine days" long, with many elaborate secret rites, Bulitikibi is 
a one-day's pu1)lic dance, without seci-et rites. 

The artist has tigured two liuli luanas or Butterfly girls as they are 
dressed when taking part in this dance, and a leader bearing a pole 
with attached streamers (see plate i.^ii). Many men and girls partici- 
pate in this dance, their dress and paraphernalia corresponding very 
closely with that of the Tablita dancers of the Rio Grande pueblos. 

Lalakonti 

This festival is one of the most regular in the Ilopi calendar, occur- 
ring each year in September. It is a woman's dance, with many 
.secret rites, an elaborate altar, and a public exhibition, during which 
baskets and other objects are thrown to the assembled spectators. 
Most of the women who take part in this dance carry baskets, which 
the\' move in cadence with their songs. There are two maids called 
the Lakone girls, who throw the baskets and other objects to the 
spectators. 

The Hopi artist has represented the latter dressed in their customary 
paraphernalia (plate lv), Imt there is a slight difference in the dress of 
these girls in the Lalakonti at Walpi and at the other pueblos." 

OWAKULTI 

This is likewise a woman's ))asket dance, which is occasionallj' cele- 
brated at Sichumovi. but is not an annual festival at that puelilo. Like 
the Lalakonti it has an elaborate altar which, however, differs very 
widely from that ot other basket dances. 

The Lalakonti was introduced into Tusaj'an by the Patki or Kain- 
cloud clans; the Owakiilti was brought from Awatobi by the Pakab 
and Bull clans. 

Mamzuauti'' 

Tiiis festival is likewise a woman's dance, but the participants, 
instead of carrying baskets in their hands, as in the Lalakonti and 
Owakidti. carry slats of wood ])earing appropriate symbc)ls. 

Two girls called the Mamzrau manas (Mamzrau maids) appear in this 
dance, and throw objects on the ground. The Hopi artist has made 
two pictures of these girls, which show the style of their dress and 
paraphernalia (see plate lv). 

aSee article on the Lalakonti, American Anthropologist, vol. v, 18'J2, p. 10.5. 

fcFor description of Mnmzrauti see American Anthropol-ogist. July, 1892. Many ceremonies are 
named from the society which celebrates them and the termination pakit. to go down into the kiva; 
thus we have Maraupaki. Lehpaki, etc. 



FEWKEs] KATCINAS APPEARING IN PAMURTI 59 

DESCRIPTION OF THE PRTURES 

The 8Viiil)(ilisiii of the dittVrtMit Ix'iiiys nu'iitioTicil in the preceding 
pages may he surtieicntly \V(>11 maih' out hy an examination of the f'ol- 
U)\vini;- pictures and descriptions; liut in order to facilitate^ references 
thev are arranged, so far as possihh'. in the secjuiMice in wliicii the 
beings they represent appi'ar in the llopi ferial <'alcii(lai-. As tlie 
principal symbols are always delineated on the mask, special attention 
IS given to the head in these descriptions. The words "■head" and 
"mask" are used interchangcal)ly. 

The collection does not t-ontain rej)resentati()ns of all kateinas with 
which the Hopis are ac(|uainted. nor is it claimed that pictures made 
bv another man might not \"ary somewhat fi'om those here tiguicd. 
The chief symbolic designs characteristic of difl'erent gods are, how- 
ever, brought out with such distinctness that all would be immediately 
recognized by any intelligent Hopi. 

Pami KTi Ceremony 

I'AUTIWA 

(PlatH II) 

The picture of the Zufii" sun god. Pautiwa. has a hoi'izontal 
dumb-liell-shaped design across a green face, and a long protuberant 
snout.'' It has terraced symbols, representing rain clouds, attached to 
each side of the head, and a pine-hough collai' tied around the neck. 
The head is crowned l)y a cluster of bright-colored feathers, and white 
cotton strings hang from the hair. 

The figure carries a skin m(>al pouih and a wooden slat (moiikohu) 
in the left hand, and two crooked sticks in the right. 1'he blankets, 
kilt, great cotton gii'dle. and other bodily ])araphernalia are similar 
to those in other pictui'cs. 

From his preeminence in the Pamiirti, Pautiwa'' is evidently a 
veiy impoi'tant god. and, although his o))jective symbolism is unlike 
that of other Ilopi sun gods, the part he plays is so similar to that 
played by Ahul that he may be identified as a sun god. As the Hopi 
representation was derivcnl from Zufii, vve may look to students of 
the mythology of that pueblo for an exact determination of his 
identity. 

Pautiwa was a leader of the Pamiirti at Sichuiuovi in I'.too, and the 
part was taken by Homovi. The ceremony opened by Pautiwa. fully 
masked and dressed, going from kiva to klva informing the men that 
a meeting would be held at Homovi's house on a certain date not 

ft The Zuni name also is Pautiwa. 

''For picture of ttie doll see luteruationales Archiv I'iir Ethuographie. Baud vn, iil. viii, Iik. -:>. 
fThe eiidiug "tiwa" is common in Hopi personal names of men, as Intiwa, Masiunitiwa, and 
Wikyatiwa. 



^^ HOPr KATCINAS [eth. ann. 21 

many days distant. At <':icli kiva Pautiwa unDiasked and smoked 
with the kiva chiefs. 

At the meeting it was decided what personations should appear in 
Pamurti and who should take part. 

CIPIKXE 

(Plate 11) 

Another Zuni kat.ina wlio appears in the Pamurti is called Cipikne, 
a drawing.- of w horn is here given. In the picture the color of the 
mask is yellow, and tiiere is a protuljerant snout painted blue. Across 
tlie face tlie i)aintci- has drawn a dumb-bell-.shaped symbol colored 
black, with a red border, resembling a like design in the Pautiwa 
figure. On the head there is depicted a bundle of feathers, and a col- 
lar made of tho same ol)jects is represented about the neck. 

The symbolism of Cipikne resembles that of Zuni beings called 
Salamopias." with which he \v(.uld seem to be identical. In the festival 
mentioned the Hopis personat.-d two Cipiknes, differing only in color. 
The Zunis are said to be acquainted with several Salamopias of differ- 
ent colors. 

HAKTO 

(Plate II) 

The picture of Hakto.'' also a Zuni katcina, shows a being with 
rounded helmet, having a characteristic Zuni collar on its" lower 
boi-dci-. The face is painted green, with yellow and red marks on 
eacli temple. A horizontal liar, to the ends of which hang worsted 
and red horsehair, is attached to the top of the head. 

KIk and deer horns are represented in both hands, and the kilt 
is made of buckskin. 

CAIASTACANA 

(Plate II) 

This picture represents a Zuni katcina of the same name,'^ which, like 
many others derived from this pueblo, has a collar on the lower rim of 
tlie helmet. On the right side of the head there is a horn, and on the 
left a iirojection the edges of which are terraced. A few yellow 
feathers appear in the hair. The artist has represented over a calico 
shirt a white cotton blanket with green and black border, the lower 
part of which partially conceals a ceremonial kilt. 

J" tti<' l«'t't liaiul the rigure carries a pouch of sacred meal, a crook, 

<iSee Mrs Stevenson's article- in Fifth Annual Report of the Bureau of Ameriean EthnolnRv 1SS7 
p. 5oo et seq. ' ' 

'■This name is close to the Zuflian, and is probably derivative in Tusayan. For picture of doll 
see Internationales Archiv fur Ethnographic, Band vii, pi. v, fig. 3. 
t-The meaning of the Zuni name is " long horn." 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTV-FIRST ANNUAL REPORT PL. I 





mr - -■•>* 






PAUTIWA 






CIPIKNE 




HAKTO 



CAIASTACANA 



HELIOTYPE CO., BOSTON. 



.OLOGY 



EPORT PL. Hi 




HUTUTU 



HUIK 




^SK*' 




TC0LAWIT2E 



LOIICA 



MELIOTYPE CO., BOSTON. 



FEWKEs] KATCINAS APPEARING IN PAMURTI 61 

iind ii l)0\v. It has a quiver full of aiiows hung- ou tlv hack, and a 
l)un(llo of ^:heep scapula' in the r'u^ht haiul. The leggings arc fringed 
and the heel bands ornamented. 

HUTUTU 

(PlatpIH) 

Tiie figure (tf llututu" ditlers from that of ("aiastacana in wearing 
an aiitelojic skin instead of a woman's white Manket. Its mask ditiers 
from tiiat of tlie Zufii being of the same name in ha\ing the terraced 
ornament on one side of tlie head replaced bv a horn. 

JIUIK 
(Plate III) 

This katcina, which, like the preceding, appears in the Pamiirti, 
ha.s .some of the facial .symbols of the Snow katcina. There are two 
terraced rectangidar designs on the face, one inclosing or surrounding 
each eye. Four large eagle feathers, two on each side, are attached 
longitudinally to the top of the head, and there are variegated feathers 
on the crown. The figure is l)earded. The kilt is colored green, its 
lower margin being rimmed with a row of conical tinklers'' reseiubling 
those on the kilts of the Snake priests. 

Tl'OLAWITZK 

(Plate III) 

The Hopi artist gives a fair representation of Tcolawitze as he was 
personated, but has failed to draw the cedar-bark torch which he ordi- 
narily carries. 

He bears a buUroarer in the right hand, a bow and arrows in the 
left. He also has a few rats in one hand and a jack rabl)it on his l)ack, 
so that he is here depicted as he is often pensonated in rabbit iuuits.' 

In the Paiuiirti Tcolawitze was personated by a naked boy who.se 
body was covered with round dots, painted with diti'erent colors, as 
shown in the picture. 

I.OIICA 

(Plate III) 

Traditions refer this personage to the Asa clan, which is conmionly 
regarded of eastern origin. His picture is simple, with no charae- 
teri.stic sj'uiliolism. 

"The name, wliicli is the same in the Zuni language, is prohably tierived from "Hu-tu-tu!"' the 
peculiar cry of the personator. 

'> Deer hoofs, tin cones, or shells calle'l mosilili, which occur in great numbers iti nrn-ient Arizona 
ruins, are ordinarily used for tinklers. 

cThe same personage with the same name occurs at Zuili. .See Journal ^)f .\mericaii Kflinoktgy 
and ArchjEology, vol. i, 1891. 



62 HOFI KATCINAS [eth. ann. 21 

TCAKWAINA " 

(Plate IV) 

The matriarchal dan system is well preserved in the personages 
represented in the Tcakwaina kateina dances. In them there are the 
Tcakwaina men. the elder sister, the mother, the uncle, his brothers 
and sisters — in fact, representatives of the whole clan. The following 
pictures oi'cur in the collection: 

Tcakwaina (male) 
Tcakwaina niana 
Tcakwaina yuadta (his mother) 
Tcakwaina ta;imu (their uncle) 

These pictures afford interesting examples of katcinas introduced 
by a Tewan clan, the jVsa, and when the personations or the drawings 
representing the Hopi personages are compared with those of Zuni, 
eastern Keresan.and Tanoan pueblos, where similar Tcakwaina dances 
are celebrated, it will probably be found that there is a close resem- 
blance between them. The Asa or Tcakwaina people also claim to 
have introduced into Tusayan Loiica and Kokopelli, pictures of which 
are given in plates iii and xxv. 

Tcakwaina (Male) 

The picture of the male Tcakwaina has a black, glossy * face, with 
white bearded chin and serrated teeth. The j'ellow eyes are cres- 
centic in form, and there is a warrior emblem attached to the hair. 
The shoulders are painted yellow, the body and upper arms black. 
As this being is regarded as a warrior, his picture shows a bow and 
arrows and a rattle. The kilt, probably buckskin, is undocorated, but 
is tied by a belt ornamented with the silver disks so common among 
Zunis and Navahos. 

A helmet of Tcakwaina which is said to be very ancient and to have 
been brought to Tusayan by the Asa people when they came from Zuni 
is exhibited in one of the kivas at the festival of the winter solstice. 
The eyes of this mask are round instead of crescentic. and its snout is 
very protuberant. Curved sticks like those used by girls in dressing 
their hair are attached to this mask. 

The introduction of a personation of Tcakwaina in the Pamiirti is 
fitting, for this festival is the kateina return dance of the Tcakwaina 
or Asa clans. The Pamiirti is a Zufii dance, and the Asa are repre- 
sented in Zuni by descendants of those Asa women who remained 
there while the rest went on to Tusayan. This explains why the Zunis 
claim this settlement as one of their pueblos in Tusayan. 

"The name Tcakwaina is .«aid to occur in Zunian, Keresan, and Tanoan, as well as Hopi speech. 
(>Made so by nse of albumen of egg. For picture of doll, see Internationales Archiv liir Ethno- 
graphie. Band vn, pi, x.fig. 34. 



BUREAU OF AMERICAN ETHNOLOGY 



rwENTY-FIRST ANNUAL REPORT PL. IV 




TCAKWAINA 




TCAKWAINA MANA 



<£fe? 




TCAKV/, 




TCAKWAINA YUADTA 



HELIOTVPE CO., BOSTON. 



FEWKEs) KATCINAS APPEARING IN PAMCKTI 63 

T( AKUAI.W MaNA 

A number of traditions ajv extant ri'yanlin<;' a warrioi- niairlen wlio 
was dre.ssing her liair in wlioils alxne her ears when the ])ui'li|(i in 
whieh she lived was attaetced hy hostiles. The men. arcordint;- to 
these stories, were away when tlie attaclv Iteg'an, and the defense fell 
upon the women. The yirls, with their coiflures half made, seized 
bows and arrows and ruslu^d to defend the pueblo. The eldest sist(<rs 
of the Tcakwaina. often ealled the Tcakwaina maids, are mentioned in 
this conneetion, and the artist has pietorially represented this leeend. 

As shown, the hair (in the right side of the head hangs loosely, tied 
in a bundle near the sealp, but on the left side it has been ]iartly 
wound over the U-shaped stick" eustomarily used in making the head- 
dress. To eomplete the eoiflure this stick would have been di-awn out, 
leaving the whorl, but. as th(^ story goes, the enemy were u]ion them 
before this was possible, and the maids, with liaii- half dressed, seized 
the weapons of war. l)Ows. and quivers of arrows, which tiie i)i<ture 
represents, and rushed to meet the foes. 

The remainder of the symbolism on the face of the girl, as the 
picture shows, resembles that of h<>r brother, save that the eyes are 
round and not crescentic. Like that of another maid called Hehee, 
who appears in the Powamu festival, this picture has a small beard 
below a hideous mouth. 

Tcakwaina Ycaiita 

The picture of tlie mother of Tcakwaina (yuadta. his mother) iias a 
general resemblance to that of h(>r son and dauglitei' (Tcakwaina 
mana). as here shown. She wears a black mask, and lias a wiiite 
mouth and red beard. Her eyes are lozenge shaped. Her black 
blanket is decorated with white crosses. She beai's. as a wan-ior 
syud)ol. an eagle feather, stained red. tied to tiie crown of her head. 
and cairies a rattle in her right hand. 

TcAKWMxv Taamu 

The Tcakwaina uncle has little in connnon in symbolism with anv 
of the other three; in fact, tliere is nothing wliich suggests the sister. 
The mask is painted green, with a border of red and yellow; the eyes 
are black, the beak is curved and pointed. The picture has a repre- 
sentation of a s(juash blossom on each side of the head and xariegated 
feathers on the crown. 

<i-\s the mask exhibited in tlie Wikwaliobi kiva iit Soyalufia has a erooked stiek (y:nela ) attaclied 
to It, It may represent the ancient warrior maid, for a similar article is now used by Hopi girls 
in making their coiiTures. 



64 HOPI KATCINAS [eth. axn. 21 

SIO HUMIS 

(Piatt- V) 

The picture" representing a being called the Sio Humis; or the Zuiii 
Huini.s ha.s on the head a representation of a taljlet with the upper 
border cut into three semicircles, symbols of rain clouds. The white 
figui-es painted on this tablet represent sprouting squash seeds, and the 
3'ellow disks sunflowers. The curved bands over the forehead are 
symbols of tiie rain))OW. The face is divided by vertical bands into 
two fields of different colors, in which are representations of eyes and 
symbolic figures of sprouting gourds. 

The tiguic has a rattle in the left hand and a sprig of pine in the 
rigiit. and a tuitlc shell is tied to the right leg. 

The supernatural hei-e depicted was, according to legends, introduced 
from Zufii during the present generation by a man now living in 
Hano, who has a larg(> number of helmets bearing the above-described 
designs. 

The meaning of the name Humis is doubtful. It is sometimes 
derived from .Temez. the name of an Eastern pueblo, and some- 
times from lumiita. corn. The former derivation would appear more 
reasonable. 

SIO HUMlS TAAMU* 

(Plate V) 

The picture gives a fair representation of the uncle of Sio Humis 
as personated in one of the dances of Pami'irti. The rounded helmet 
has a single apical gourd horn, painted black and white at its junction 
with the helmet. On each side of the head is a symbolic squash blossom, 
made of a wooden cylinder with radiating sticks connected by yarn. 
A broad black 1)and extends horizontallj' across the eyes, below which 
is an elongated snout. The neck has a collar of pine twigs, and to the 
back of the head are tied black and variegated feathers. 

The figure has in its hands a yucca whip. The personator parades 
before the line of dancers with an ambling step, hooting as he goes. 

.SIO AVATC HOYA 

(Plate V) 

Men personating Sio Avatc hoya accompany those representing 
Sio Humis in the Pamiirti. They are dressed as women and per- 
form the sam(> part as the katcina maids in some other dances; that 
is, they accompanied the songs with a rasping noise of sheep scapulse 
scraped over a notched stick. 

" For picture of the doll see Journal of .\merican Ettinology nnrl Archeology, vol. n. 1S92. 
(> Sio (Zufii), Humis (Jemez or humital. taamO (their uncle). 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL.V 




SIO HUMIS 




SIO AVATC HOYA 




SIO HUMIS TAAMU 




WUWUYOMO 



MEL10TYPC CO., BOSTON. 



FEWKEs] KATCINAS APPEARING IN PAMURTI 65 

111 the pictures the masks are painted lilark, upon whieli ticld is a 
zigzag vertical median liand with red borders. Their eyes are stel- 
late, consisting- of romid spots from which radiate blue bauds. The 
snout is prolonged, and attached to tiie left of the head there is an 
artificial s(iuash-llower symbol, while on the right two eagle feathers, 
with a bundle of horsehair stained red. are tied vertically. Their 
kilts are decorated with triangular figures like those on womeirs 
blankets. They have sprigs of cedar in the Ixdt and carry branches 
of the same tree in their hands. 

WCWIYOMO 

(Plate V) 

Tiie Honani clan at Sichumovi have in their keeping four disk- 
form masks, the symbolic markings of which resemble those of the 
sun mask of the Katcina clan. They were not worn in I'.'OO, but in 
the festival of Pami'irti were arranged, with four Zufii C'alako masks, 
on the floor in the house of the oldest woman of the Honaiii or 
Badger clan, in whose keeping they are, forming a kind of altar ))efore 
which the men danced. 

The artist has given a lat(M-al view of a man wearing one of these 
objects. 

The mask is flat and is divided by a median line into two parts, one 
green, the other yellow. The chin is painted black; the middle of the 
face is occupied by a black triangular design from which protrudes a 
snout curved upward. There are zigzag lines on the«peripherv of the 
mask, representing- plaited corn husks, in which are inserted two kinds 
of feathers, three of which are longer than the remainder. There is 
a fox skin about the neck. 

The blanket is white, undecorated. and covers a ceremonial kilt, the 
green border of which appears in the flgure. The figure shows 
knit cotton leggings and heel bands decorated with stars or crosses. 
In the left hand is represented the skin meal pouch, and in the right 
a stafl', both of which the personator is said to carry. 

The symbolism of the mask as well as that of the dress is so close to 
that of Ahiil that this being would seem to bear a relation to the 
Honani clan like that of Ahfil to the Katcina clan. 

Accompanying Wiiwiiyomo was a figure (not here reproduced) of 
his warrior companion, Kalektaka, who wears the warrior feathers on 
the head and a bandoleer over his shoulder, and carries a whizzer, a 
bow, and arrows. It was pointed out by several of the old Hopi 
priests that this particular warrior wears the embroidered parts of 
the sash in front of his waist, as the artist has represented it in his 
picture, instead of at one side, us is usually the case. 
21 KTH— 03 5 



66 H( )PI KATCINAS [eth. a.n.x. 2J 

.SIU CALAKO 
(Plate VI) 

This picture represents one of the Zuni giants personated in 
Sichumovi in July." whose masks were introduced from Zufii bj^ Saha, 
father of Supela, and are now in the keeping of the Honani clan, of 
which he was a member. 

In the personation of these giants, the mask is fastened to a stick, 
wliich is carried aloft ])y a man concealed by l)Iankets which are 
extended by hoops to form the body. 

The head of the figure is surmounted b_v a crest of eagle feathers 
which are tipped with small breast feathers of the eagle. There are 
two lateral horns and a protruding snout; a symbol in the form of an 
arrowhead is painted on the forehead. The eyes are shown as 
globular, and an; situated on a horizontal black band which crosses the 
upper part of the face, and around the neck is a collar of l)lack feathers. 

The ))ody is represented as covered below with a blanket upon 
wliich are vertical masks representing feathers, or with a garment of 
feathers, characteristic of these giants, and over this, on the upper 
part of the l)ody, is a I'epresentation of a white ceremonial lilanket 
with triangular designs, symbols of rain clouds. 

The helmets or masks of the Zuni Calakos were displayed at Pami'irti'' 
with those of "Wiiwiiyomo in the ancestral home of the Honani clan. 
to which they 1)elong. 

HELiLt;:LtJ 

(Plate VI) 

The figure of this Ivatcina as drawn ))y the Hopi aitist has two 
horizontal eagle feathers attached to the head and a cluster of red 
feathers and hair hanging on eacli side, which is a very uncommon 
feature. 

The figure has a nioimtain lion skin around the neck, and is repre- 
sented with yucca whips in the hands. The rows of small tin cone or 
shell rattles (called helili'dii) along the lower rim of the kilt, shown in 
the picture, have probaV)ly led to the name by which it is known. 



( Plate VI ) 

The symbolism of Woe katcina is a chevron across the nose, a .sym- 
bolical design identical with that of the eagle, and figures of artificial 
flowers on the head. Two persons, a man and bo\', represented the 
Woe katcina in a Bufialo dance in the winter of 1899-1900. 

ti Fordeseription nf iliis dance, see Fifteenth Annnal Report of the Bureau of ,\nii'rii-an Ethnology. 
18117. p. SOet-seq. 
^'Thib was highly ajipropriate, as this is a Zuni danee and these masks were derived from Zuiii. 



BUREAU Oh AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUA! Rrpnur 




SIO CALAKC 




WOE 




HELILULU 







.^^ 



€ 


\ 








Vi^ 


-K 


'-^ 




\J 


^ 






uy 


/ 


WOE AND TCUTCKUTU 







^^\> 



HEUiOTvPE CO., eOSTON. 



FF.WKES] KATCINAS API'KARING IN PdWAMU 67 

The Oiig'le i.-i .■>ynil)olic of the sun or .sky yod, ami its appeariincc in 
a Butialo daiK-e is appropriate, since the Butialo girl wears a sun sym- 
bol on iicr back. 

WOE AM) TCITCKUTU 

(Plate VI) 

Another picture represents Woe and two yluttons as they appeal' in 
one of the (lances. The gluttons" liodies are painted yellow and tlicir 
faces have red parallel liands across the cheeks extending from the 
eyes and the corners of the mouth to the ears." They have ear pend- 
ants'' and necklaces of rabbit's tails. Over the shoulder each has a ban- 
doleer, to which a roll of paper-bread or piki is attached. Two liowis 
with bundles of food are drawn at the side of the main figure. ^Voe 
has a chevron design paintetl red on the nose and cheeks, tur(|uoise ear 
pendants, and sheepskin wig. The legs, body, and arms are colored 
brown and white. The figure wears a bandoleer and white blanket, 
with red sash. 

PowAJir Fkstinal 

The following personages appear in this festival: 

Ahiil. Hehce. 

Katcina inana and Kt-r\van. Heliea. 

Eototo and Woe. Hehea uiaua. 

Tuuias and Tunwup. Tela\ai. 

Hahai wi'iqti and Natacka niana. Pc.iwamu. 

Tehabi and Tuiiwup taaiuii. Wiiwiiyipnin. 

Natacka naamii. Atuclc. 

Kumbi Natacka. Awatobi Sovnk taka. 

Soyok wiiciti. A\vatiil)i Snyik uui|li. 

AHUL 

(Platr Vll) 

The figure of Ahiil has all the symbolism chai'acteristic of this god 
when personated as leader of the katcinas in their annual return to 
Walpi in the Powauul festival. 

The disk-shaped mask is crossed by horizontal bands painted w liite 
and black, separating the fai'(^ into a lower part, colored blac'k. and an 
upper, which is divided into yellow and green zones, the foi'mer being 
turned to the observer. Black crosses cover these tw'o upper zones. 
In the middle of the face is painted a triangulai' black figure, and to 
the middle of the horizontal bands w'hich sepai'ate the chin fi'om the two 
upper zones there is attached a curved representation of the beak, 
painted green. 

The zigzag lines around the periphery of the disic represent plaited 
corn husks in which are inserted eagle vv turkey feathers, the tips of 

"The same markings thiit the Tatallkyiimu i>rit*sts bear in the New-lire eereuioiiy. 
^ These deeoraticjiis adorn the Tjilaiikyamtl priests. 



(i8 HOPI KATCINAS [eth. ann. 21 

which lire rolored black. The red lines interspersed with these 
feathers represent horsehair stained red. 

The reddish-brown Ijody alioiit the neck represents a fox skin, the 
legs and Inishj- tail of which are indicated. 

The picture shows a ceremonial blanket or kilt, colored green, with 
embroidered edge, around the body, and a similar kilt ou the loins. 
The ceremonial dance sash is represented on one side, hanging down 
to the right knee. 

The network leg-covering represents the garment worn by the 
sun god, and the row of glolndar bodies down each leg are shell 
tinklers. The moccasins are painted green and the anklets are orna- 
mented with terrace designs in red, representing rain clouds. 

In the left hand there are a small meal pouch made of a fox skin 
with dependent tail, a bundle of bean sprouts painted green, and a 
slat of wood, dentate at each end, representing a chief's liadge. In 
the right hand is a stati', on the top of w^hich are drawn two eagle 
feathers and a few red horsehairs. Midway in its length is tied au 
ear of corn, a crook, and attached breast feathers of the eagle. 

HAHAI WUQTI 

(Plate VII) 

The picture of Hahai wi'uiti. like that of Kokyan (spider) wiiqti 
(woman), has eyes of crescentic form. The hair is done up in two 
elongated bodies which hang by the sides of her head, and she has a bang 
of red horsehair on the forehead. She wears a red fox skin around her 
neck, and to her waist are tied two sashes, the extremities of which, 
highly embroidei'ed, are shown in the picture. In her right hand she 
carries a gourd." 

Hahai wiiqti appears in the kiva exhil)ition of Palrdiikonti. or 
Ankwanti, when she offers sacred meal to the Snake effigies for food 
and presents her breasts to them to suckle. The best representation 
of Hahai wiiqti is at Powamu, when she accompanies her children, the 
monsters called Natackas. In both festivals she wears the parapher- 
nalia shown in the figure.'' 

TUMAS 
(Platr VII) 

Tumas is the mother of Tufiwup, who Hogs the children in the 
Powamu festival. Her mask, as shown in the drawing,'' has fan-like 

a The mask of the Soyal katcina, Ahiilani, has similar marks in alternate celebrations of the 
Soyalnii.i. Pictures of the sun have been drawn for the author with similar crescentic eyes, from 
ivhich it is inferred thai Aliiilaui is a sun god who appears as a bird (eagle) man in Soyaluiia ami 
that Hahai wiiqti and K<ikyan wiiqti are diiTerent names of the same supernatural. 

l> For photograph of Hahai wuqti, Natacka naamu. and Soyok mana, see Fifteenth Annual Report 
Bureau of American Ethnology, 1897, pi. cvi. For picture of doll, see Internationales Archiv fiir 
Ethnographic, Band vii, pi. i-x, fig. 27. 

c For picture of doll, sec Internationales Archiv fiir Ethnogrpaphie, Baud Vll. pi. xi, fig. 41. Both 
Tumas and Tuuwup have several aliases in different Hopi |iueblos; at Oraibi the latter is known as 
Ho katcina. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. VII 




AHUL 



HAHAI WUQTI 




TUMAS 



TUNWUP 



HELIOTVPE CO., BOSTON. 



FEWKEs] KATCINAS APPEARING IN POWAMIT ^9 

append.iges iiuulc of crow iVatlK'i's on each s\dv. On the top of the 
head arc parrot feathers and l)reast feathers of the ciiyle. The 
edge of the mask is suri-ounded ]>y woven yarn colored black and red. 
The face, which is painted hlue, is almost covered hy a triangular black 
figure rimmed with white occupying the position of the mouth. 

A fox skin is about her neck; she wears a woman's decorated 
blanket, and carries a meal phupie in hei- hands. When the flogging 
of children takes place at Hano, Tumas stands at the foot of the kiva 
ladder while her two sons, called Tufiwu]), ])erform this act. 

TUNWUl' 

(Plate VII) 

With the picture of Tumas the Hopi ai-tist has also introduced tigui-es 
of her two sons. Tufiwup, as they appear in the child-flogging in 
Powamu. Tufiwup has a white mask with black, prominent eye>. An 
arrow-shaped figure is painted on the forehead, and thm'e is a horn 
on each side of the head." 

The mouth is large, of rectangular shape, and there is a fox skin 
about the neck. The body is painted black M'ith parallel \<'rtical 
white markings. A belt made of ears of ditfercMit-colored corn 
strung together girts the waist. The kilt is made of a fringi^ of red 
horsehair, and the heel bands ar(> of the same material. Tliere is a 
yucca whij:) in each hand. 

Details of the cei'emonial Powamu child flogging at Walpi and 
Hano vary somewhat. In the llano celebration an altar is made in 
the kiva at that time by the chiefs, Anote and Satele, both of wliom 
place their oiEcial badges upon a rectangle of meal drawn on the kiva 
floor. Into this rectangle the children tire led by their foster parents 
and flogged in the presence of the inhabitants of the pueblo. 

The two floggers, Tuilwup, stand one on each side of the figure 
made of meal, holding their whips of yucca. As tliey dance they 
strike the boys or girls before them as hard as they can, after which 
the}- pass the whips to a priest standing by. After each flogging 
the yucca wdiips are waved in the air, which is called the puriricatit)n. 
After the children have been flogged many tidults, both men and 
women, present their Ttared bodies, legs, and arms to the blows of the 
yucca whips. 

In a dance in the AValpi kivas, at the opening of the Powamil 
festivid, in which fifteen or twenty Tunwui)s were personated, se\eral 
of theii numiier, as well as spectators, were t(M'ri])ly flogged on bare 
backs and abdomens. 

As the figure of Tunwuii is a conspicuous one on the altar of the 

(^The sjTnbolisni of Timwup resembk-s tlint of Calako. whom tin* auth<jr identifies as u sun gnd. 
Traditions declare tliat the tirst youths ^vere Jiogged by Calalio. 



70 HOPI KATCINAS [f.th. asn.21 

Niiniui Kalciiiii in sevenil llopi puol>los. it is prolxil)l(' that this super- 
iiatunii lu'iiio- was introduced from a ruin called Kicuha. once inhabited 
))y the Katcina i-lan. 

The foliowin.i;- heina's form the Tunwup uroup. personations of the 
ancients of t'le Katcina clan: 

■runwup taaikti (men). 
Tumas (mother of Tunwup). 
Tuawup taamu (their uncle ). 

TEH.4BI AND Tl NWUl' TAAMU 

(Plate Villi 

A drawing- of a mudhead clown hearing- on his back a tigure resem- 
bling Tunwup was identified as representing Tehabi. These two were 
accompanied by a third figure called Tunwup taamil (Tunwup. their 
uncle), the «hole picture representing an episode in one of the 
ceremonies. 

Tunwup's uncle has a green mask, two horns, great gog-o-le-eyes. and 
a black band with upright parallel white lines across the face. The 
figure is bearded and has a fox skin about the neck. The body is 
daubed black, but wears a white ceremonial kilt with red and black 
border, which is tied to the waist by a large white cotton kilt. Like 
his nephew, he cai-rios yucca whips. 

KKKWAN AND IvATCINA MANA 

(Plate VIII) 

These two ligures illustrate one of the most beautiful incidents in 
Pow-aniu. when the })eans which have been artificially sprouted in the 
kivas are brought out into the plazas and distributed. The two tigures 
represent mah' and female persons, and between them is a flat basket 
in which are carried the bean sprouts which have been grown in the kiva. 

Kerwan lias a green mask with eyes and mouth indicated by black 
crescents. On the top of the head there are two eagle tail feathers 
and a cluster of parrot and eagle breast feathers. The female figure 
has hair hanging down the back, a yellow masquette wnth red horse- 
hair before the face, and an eagle breast feather on the crown of the 
head. She wears a woman's blanket tied al)out the waist with a large 
cotton belt, the whole covered by a white l)lanket. 

80T0K0S (mOXSTKR.S) 

Thi^ name Soyoko is applied to certain monsters called Natackas, 
which appear in Powamii. There are threi' sets of Natacka masks on 
the East mesa — one in Hauo. in the keeping of the Tobacco clan, now 
hanging- in a back room of Anote's hous(>: another in Sichmnoxi: and 
a third set in ^^'alpi. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. 



i^HS> 




?U0X'| 










¥ 



k 



s 






TEHABI 



TUNWUP TAAMU 




KERWAN AND MANA 



MELIOTYPE CO., BOSTON. 



FEWKEs] KATriNAS APPEARIXG IX PoWAMT' 7l 

Those Natiickas aro undoubtpdly derivod from castcrii jvaolJos, for 
they are represented at Zuni tiy tht> so-called Nataeko. wiiieh tlii'v 
elosely resemble in syndiolism. They wei-e inti'oduei'd into Tusavan 
by the Taiioaii colonists, the Asa and the Hano clans, the Mi<Idic mesa 
Natackas beini;- simply derived from the East mesa. They ai'e nvt 
found at Oraibi. as thi>s(> clans ai'e not represented there. 

Besides the Soyoko or monsters which reu-ulai'ly appear in the 
Walpi Powamu. thert' are other similar bf)uics whicli make occasional 
visits. Two of these, called Awatol)i Soyok taka and Soyok \viu[ti, 
were derived fi-om Awatobi. one, Atocl(\ from Zuni, and one. 
Tca1)aiyo." is of utdiiiown derivation. All apparently have the >ame 
function, but thei'e is only a remote similarity in (heir sMubolism. 

The name Soyok or Soyuku, given by the Hopi to the Xatackas, is 
linguistically a Kei-esan word, and as the mythologic conceptions 
and objective symbolism are very similar in the two stocdcs, we mav 
regard the Hopi being as a derivation from the Keresan. The fact 
that these personages are found in tlu> Ilopi pueblos where there are 
other evidences of incorporation from eastern pueblos tells in favor 
of the theory that they were brought to Tusavan from eastern 
pueblos. 

In the personation of Natacka we find also a person called naannl. 
their father. The following list includes the varieties of these jicr- 
.sonations: 

Nanatarka tatakti (males). 
Nauataeka civaamu (their sisters'). 
Natacka wiiqti (mother). 
Xatarka naamii (their father). 

Natacka Naa.ml' 
(Plate IX) 

The father as tigured by the artist has on the head a crest of turkey 
tail feathers and two eagle feathers, each tipped with a red breast 
feather. He has a goggle-eyed black mask with a tritid symbol on 
the forehead and a curved horn on each side of the head. 

The father of the Xatackas apjxnirs at Powamfi with their sisters 
and Hahai wi'iqti, and the three visit all the houses of the pueblos.'' 

During these visits Hahai wiiqti carries on a conversation with 
inmates of the houses in a falsetto voice, and gives to the men f>r bovs 
a mouse trap made of yucca tiber. and a stick, telling them that in 
eight days she will return with her children, the Xatackas: that they 
must trap game and procure meat for these when they com(>. To the 
woman of the house Hahai wiiqti gives an ear of corn. t(dling her to 
grind it and have meal and bread for the Xataeka.s when they return. 

" The mask is owned by the Snake clan. Atocle at Zuiii is sometimes eall^'il Soyok. 
I' There are three groups, one for eaeh pueblo on the East mesa. 



72 H()l>r KATCINAS [kth. ann. 21 

Kr.MHi Xatacka 
(Plate IX) 

Tho black Natocka has a })lack nuiNk with goo^gle eyes and with a green 
arrowhead on the forehead. It has two horns, one of which the artist 
has represented, and a crest of conventional eagle wing feathers ris- 
ing from a bunch of l>lack feathei's on the back of tho head. A fox 
skin hangs al)out the neck. Kumbi Natacka wears a l)uckskin garment 
over a calico shirt, and carries a saw in one liand. a hatchet in the 
other. Tlie lilack o))jects hanging over the shoulder are locks of hair, 
from which depend eagle tail feathers. 

The small tigure accompanying Kumbi Natacka represents a Hehea 
katcina, two or more of which go with the Natackas in their begging 
tri)) through the pueblos. The body is covered with phallic symbols, 
and a lasso is carried in the right hand. The leggings are of sheep- 
skin stained black. The face has the characteristic zigzag symbols of 
Hehea." 

KUTCA Xatacka 
(Plate IX) 

The white Natacka resembles the black, save that the mask is white 
instead of black. He also carries a saw in his right hand, and a yucca 
whip in his left. In the personations of this Natacka the men, as a 
rule, carry bows and arrows in their left hands. 

There are also Natackas of other colors which the artist has not 
figured. 

Natacka WUciti, hr Soyok Wuuti 

(Plate X) 

Soyok wi'iqti '' has a large lilack mask with great yellow goggle eyes, 
and red beard and hair, in which is tied a red feather, symbol of 
death or war. She carries in one hand a crook to which several shell 
rattles (mosilili) are attached, and in the other a huge knife. She is 
much feared by the little children, who shudder as she passes through 
the pueblos and halts to threaten with death those she meets. She 
appears at Powanul at about the same time a,s the Natackas, l)ut does 
not accompany them. 

The episode illustrated l)y the tigure shows an interview of the 
Soyok woman and a lad who is crying with fright. The woman has 
demanded food of the boy, and he offers a rat on the end of a stick. 
The bogy shakes her head, demanding a jack rabbit which the boy 
carries in his right hand. 

"For figure of the doll see Internationales Arcbiv ftir Ethnographie, Baud vn, pi. ix, fig. 30. 
f> Soyok from skoyo, a Keresan word meaning monster or bogy. 



FEWKEs] KATCINAS APl'EAKINO IN POWAMT 73 

Natac'Ka >Iana 

The sister of the Natiickas, called also Natacka mana and Soyok 
mana," accompanies her l)rothers on their begging- trip through the 
pueblos of the East mesa. Her picture represents a person with black 
mask and white chin, and with hair arranged in two whoi'ls ()V(>r the 
ears, as is customary with maidens. She has round, green eyes, a 
square mouth with red teeth, and a lieard. On her back she cari'ies a 
basket suspended 1>3' a band which passes across her forehead. Tn 
this basket slie collects the meat and liread which the Natackas obtain 
from the different households. Her clothing is a woman's blanket, 
over which is thrown a liuckskin. and she carries in one hand a large 
knife. 

HEHEA 

(PUite XI) 

Hehea katcina, like many others, may be personated without kilt 
or ill complete dress. In the former <'ase a sheepskin replacing an 
old-time l)utt'alo skin is hung over tlie shoulder and phallii' em))lems 
are painted on arms, legs, and body. The mask is decorated with the 
zigzag marking on each cheek. In this form Heliea appears in 
certain kiva exercises at the ceremonial grinding of meal l)y the Ana 
katcina naanas. We also tind him associated witli the Corn maids and 
with the Natackas. The phallic symbols are depicted on the bodies 
of the Wiiwiitcimtii and Tataukyamii in the New-fire ceremony, and 
there are otlier evidences wliich associate the former with Heliea. 

A picture of this form of Hehea was drawn, l)ut lias not been repi'o- 
duced. It represents a large and small Hehea. each with character- 
istic zigzag syml)ols on the face and with oli!i(pie eyes and mouth. 
Both liave phallic symbols on liody ami limbs, and wear aititicial 
flowers on their heads.'' 

The body has a sheepskin covering stained black and leggings of 
same material, which ha\ e replaced buffalo skins formerly used for 
the same purpose. Each I'arries a lariat, the use of which is 
explained in the account of the visits of the Natackas on tlieir iiegging 
trips to different houses. 

Another picture of Hehea, which also represents a jtrimitive con- 
ception of this personage, has a kilt and the elaliorate dress in which he 
sometimes appears in ceremonial public dances. It is re])idilured in 
plate XI. 

« This part is taken by a lad. Fur iiietiire of the doll see Internationales .\rehiv fiir Etluiotjraphie, 
Band vii, pi. ix. 

'•Compare this artificial flower with that of the Whwiitcimtl'l society. The nienilier^ nf Ijoth 
this society and the Tataukyanu'i have similar iihallie symbols painted on body and limljs. Font pic- 
ture of the doll, see Internationales Archiv fUr Kthnographie, Band vii, pis. vii, viii, figs. IG. 18. 



I i HOPI KATCINAS [eth. ann". 21 

llchca is ovideiitly an ant-icMit katciiui," and from his app(>aranco in 
many pi'iniitive ceremonies, pul)lic and secret, we may regard him as 
connected with a very old ritual. 

The AViiwi'itcimtu priests in the New-tire celehration at Walpi often 
decorate their faces (masks are not used in this rite) witii the symbols 
of Hehea. and he is intimately associated with Corn maids (Palahiko 
mana) '' of the Mamzrau festival. 

HEHEA MANA 
(Plate XI) 

The Heiiea mana. sister of Hehea. accompanies the Natacka group 
in Powamu. Slie is represented ))y the artist with the character- 
istic coiti'ure of a maiden, and has the same zigzag facial lines as her 
brother. On her arms are the same piiallic synd)ols. and in her hand 
she carries a lariat. 

If any one refuses to grant the reqriests of the Natackas for meat 
or food, both she and her brother tiy to lasso the delinci'uent. 

HEHEE 

(IMate XI) 

This figui'e represents a warrior maid who sometimes appears in 
Powamu. There is such a close resemblance between her and Tcak- 
waina mana (see page (33) that they would seem to l;)e identical person- 
ages. The reason for her unfinished coiti'ure is given in the account 
of the Tcakwaina maid. 

AWATOKI SOYOK TAIvA 
O'latc XII I 

The massacre at Awatobi took place just two centuries ago, but 
there are several katcinas surviving in AValj^i which are said to have 
been derived from that ])ueblo. Among these may be mentioned two 
bogies called Soyok taka and Soyok mana, male and female monsters. 
These are occasionally personated at Walpi. and. as their names imply, 
originally came fi'om Awatol)i. Soyok taka corresponds with Xatacka, 
and probably lioth originally came to Tusayan from eastern jnielilos. 

Soyok taka wears a mask without distinct symbolism, and has a 
protuberant snout, with teeth made of corn husks. He has goggle 
eyes and hair hanging down over his face. His garment is a rabbit- 
skin rug, and, like Natacka, he carries a saw.'' On his Ijack hangs a 
basket containing a child whom he has captured. 

(( Perhaps dL-rived from Awatobi. 

'•The Corn maids have several different names, varying with clans. For picture of doll in wliich 
this association appears, see Internationales Archiv ftir Ethnographic, Band vii. pi. x, lig. 31, 
'■ A modern innovation in l>otli instances. 





< 
< 



I 




< 



< 
< 

X 
UJ 

X 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XIII 




TCABAIYO 




ATOCLE 



HELIOTYPe CO., BOSTON. 



FEWKKs] KATCINAS API'EAKIXCJ IN I'OWAMU 75 

AWATdlSI SdVOK ■\\fQTI 
(I'Ullr XIIl 

The figure of tlie A-watohi Soyok woiiiiin dirt'ers hut little from 
that of the Walpi, but has ])r()inii\eiit eorn-liusk teeth and two white 
parallel l)ars on each clieek. These two syiiihols were in fact said 
to distinguish the Awatobi from tlie Walpi Soyok wiiqti: s(>\eral 
priests ealled attention to the ditfereuces when the pictures were 
shown them. 

TC^ABAIVO 

(I'lutf XIII) 

Teabaiyo is still another of the bogy gods. The mask bdony-s to 
Hofiyi. of the Snake elan, who always personates this being. The 
picture represents him in the act of seizing a small bo\- wdio. from 
the zigzag marks on his face and the sheepskin Itlanket. mav be a 
Hehea ciiild. 

Tcabaiyo is threatening to kill thi' boy with the great knife which 
he cai-ries in his left hand. In the picture the bhu'k mask has a long 
swollen proboscis. The eyes are i)rotuberant. and there is a broad- 
headed arrow in the middle of the forehead. A white crescent is 
l)ainted on the cheek. Feathers of the eagle wing form a fan-shaped 
erest. and a bunch of feathers is tied to the back of the helmet. 
Tcabaiyo wears a fox skin alwut the neek. Feathers of the eagle 
tail are attached to his upper arm. The red-colored garment repre- 
sents a buckskin: that part of t]\o. dress in the form of a white man's 
waistcoat is an innovation. Arms and legs are spotted with black 
dots and the breech clout is h(dd in place by an embroidered sash. 

Tcabaiyo oc<'asionally appears in Powanul and his symbolism has a 
close likeness to that of other Natackas or Soyokos. Though li<> is 
referred to the Soyoko or Natacka group, he is su[)posed to be derived 
from a ditferent (dan, and he beai-s a name characteristic of that clan. 

ATOCI.K 

(Plate XIII) 

There is still another of these Soyokos (monsters) whose functions 
are nearly the same as those of the sister or mother of the Katackas. 
This ])ersonage has a Zuili name, .\tocle." which betrays her origin. 
Atocle is an old woman, personated by a man, who goes about 
the Zufd pueblo frightening children in mu(di the same way that Soyok 
wiiqti does at Walpi. 



'iTlii- actions of tliis iier>.m at Zufli are described in the Journal of American Ktlincil..!;.v and 
Arolieology, vol. II, 1SH2, where she is called au old scold. 



76 HOI'I KATCINAS [eth. ann. 21 

The Hopi variant, as shown in the picture, has a l)lack hclniet with 
projecting tiat snout, and a mass of hair to which is attached a red 
feather. In one hand is a bow and arrows, in the other a knife, 
suggesting- weapons for her function. She is accompanied by a 
chjwn, who holds her back Vjy a lasso tied about her waist. 

so wi:qti 

(Plate XIV) 

So wi'iqti, Grandmotlier wonjan, is here represented by the Hopi 
artist as chxsj^jing hands with her chikl, a Powamu katt'ina. On each 
cheeiv there is a red spot, and in her liair is an artiti"ial flower. She 
carries on her back Hchea, her grandchild, as the zigzag marks on 
his face clearly indicate, a?id has a pine Ijough in her hand. The 
fact that her grandchild has Hchea symbols would seem to refer her 
to the group to which the latter and his sister belong. 

MASAUfi 

(Plate XIV) 

The picture of Masauii has a round helmet decorated with spots of 
difl'ei'ent colors. At the top of this helmet there are many twigs, to 
which prayer feathers (nakwakwocis) are attached. There is a deco- 
rated kilt around the neck, and a rabl)it-skin rug, shirt, and kilt about 
the body. The legs and arms are painted red and spotted black. The 
two rings on the breast arc parts of a necklace made of human bones. 
The flgure carries a yucca whip in each hand. 

EOTOTO 

(Plate XIV) 

This is one of the most important katcinas, and is very prominent 
in several celebrations. 

The artist's pictl^re of Eototo has a white head covering, with small 
holes for eyes and mouth, and diminutive ear appendages. There is 
a fox skin about the neck. 

The blanket is white, and is worn over a white kilt tied with an 
embroidered sash, the ends of which are seen lielow. The flgure also 
has knit hose and heel bands. In the left hand there is a skin pouch 
of sacred meal and a chief's badge" (moilkohfi), while the right hand 
carries a liundlo of sheep .scapuhe and a gourd bottle with water from 
a sacred spring.'' 

Eototo is one of the most prominent masked personages at Walpi 

1 See Journal of .\merican Ethnology and Archaeology, vol. ii. 1S92. For yjicture of doll, see Inter- 
nationales Archiv fur Ethnographic, Band vii, pi. ix, fig. 24. 

/' Tlie use of this water and sacred meal is described in the Journal of ,\merican Ethnology and 
.\rcha-ology, vol. ii. 1S92. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XIV 




POWAMU 



MASAUU 



so WUQTI 





EOTOTO 



MELIOTYPE CO.. BOSTON. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XV 




''AW IK 



HELIOTVPE CO., BOSTON. 



KEWKE9] KATCINAS APPEARINCi^ IN POWAMU it 

ill the eelebnitioii of the i)i_'i>artur(' <>f the Katt-iiuis. On the l:l^t 
iiioniing of that festival he i.s accompanied by three other katcinas 
who nmrcli around tlie kiva entrance, holding conver.satioii with the 
chief I)elow and receiving- oti'ering-.s, as has been described elsewliere." 

'I'lie god Eototo was introduced from the old pui'blo, Sikyatki, and 
his old mask or helmet is in the keeping of the descendants of the 
Kokop family, which once inhabited that pueblo. The close similarity 
in symbolic designs to Masauu, also a Sikyatki god, shows that the 
two names are virtually dual appellations of the same mythological 
conception, but that they originated in this pueblo is not yet proved. 

One of the most interesting pei'sonations of Masauu appeared in 
Powamu in ll'no, when a man represented this god in the tive Walpi 
kivas. He wore a helmet made of a large gourd, pierced with 
openings for eyes and mouth and painted ])lack with micaceous heiua- 
tite sprinkled over them. He and a companion carried old-fashioned 
planting sticks and imitated planting, while about twenty unmasked 
men, representing a chorus called Maswik'' katcinas, some person- 
ating males, others females, danced and sang about them. 

At the close of the personation in each kiva, the representative 
of iMasauii was loaded with prayer oti'erings. This archaic cere- 
mony was regarded with great reverence and was shunned by all save 
the initiated. 

KWAHU 

(Plate XV) 

Kwahu. the Eagle katcina, is figured in the drawing with an eagle's 
head above the helmet in a way that recalls an Aztec picture. The 
characteristic symbolic marks of certain birds of prey, as the eagle 
and hawk, are the chevron marks on the face, which are well shown in 
this picture. 

In personations of this and other liirds the wings are represented In" 
a sti'ing of feathers tied to the arms, as shown in the picture. 

PALAKWAVO 

(Plate XV) 

The symbolism of Palakwayo, the Red Hawk, is similar to that of 
Tiirpockwa, l)ut there is no bird's head above the helmet. The figure 
also has thi; moisture tablet on the back. In each of the outstretched 
hands is carried a bell. 

<iSee Journal of Ameritwi PLllinology imd Arrlueoloyy. vol. u, Ism. 
bMasauu, wik (bearers). 



7<S HOPI KATCINAS [eth. ax.v. 21 

KECA 

(Platr XV) 

The Hy-iiro, of Keen, the Kite, h;is two parallel Mark iiiarks on each 
side of the face, not unlike the facial symbols of the war god. I'iiiikon 
hoy;j. The body is white with black spots representing' feathers, but 
the forearms and legs are painted yellow. The wing-s are imitated ))y 
a row of feathers tied to the arms, and the tail by feathers attached 
to the bri'echclout. Keca liolds in his left luind a hare and in his 
right a ralibit. 

I'AWIK " 

(Plate XV) 

Pawik. the Duck kateina, is represented in the accompanying pic- 
tures. The helmet is greeu with a long curved siunit painted yel- 
low, around the base of which is tied wool stained red. The eyes 
art' rectangular, the left yellow, the right blue. Two upright eagle 
feath(M-s are attached to the left side of the helmet, near which is a 
bunch of hoi-sehair stained red. On the right side of the helmet is 
tied an ovoid symbol of an undeveloped squash with a breast feather 
of the eagle projecting from one pole and red horsehair about its base 
of attachment. The upper part of the helmet is girt hy parallel 
bands of black, yellow, and red. The lower rim has a black band in 
which there are patches of white. The tree represented between the 
tw(_) figures is the pine. 

TOTCA 

(Plate XVI) 

Totca, the Huuuuing Bird, has a globular head painted lilue. with 
long pointed beak. The dorsal part of the body is colored green, the 
ventral yellow. The rows of feathers down the arms are wings, by a 
movement of which the Hight of a bird is imitated. 

:M()NWr AM) KOYIMsr 
(Plate XVI) 

This personation of the Owl has a helmet with rows of parellel 
3'ellow, green, red, and black crescents, and a prominent hooked 
beak. He wears a rabbit-skin blanket tied by an embroidered sash, 
and holds a bow and arrows in one hand and a rattle in the other. The 
figure is accompanied Ijy a clown who has a feather in each hand. 

"Fiir description nt Pawik kateina see Tnsayan Katcinas, Fifteenth Annual Report of the Bureau 
of Ethnology, l.saT. pagus iUiVSOS. 



TWENTY-FIRST ANNUAL REPORT PL. XVI 





■Ni»^,>v'si>SipssS^~-' 



^-^' 



TOTCA 




MONWU WUQTI 



HELIOT^PE CO., BOSTON. 



BUREAU OF AMERICAN ETHNOLOGY 



TWFNTY-FIRST ANNUAL REPORT PL. XVII 




SALAB MONWU 



TURPOGKWA 




HOTSKO 




YAUFA 



MELiOTYP£ CO., BOSTON. 



KEWKKs] KATCINAS AITEARINO IX I'OWAMU 79 

.MoNWr Wl'l^TI 

I Plate XVli 

Tile Owl woman and liri- two youui;' aiv tiu'uriMl in this picture, 
and need no explanation additional to that ai\en of the()wl katcina 
w itii whom she is ass(.)ciatr<l. 

SAI.Ali MONWt"" 
(Plate XVIJ I 

Tlic h<';id shown in this [)icture is readily recoiiiiized ;is that of an 
Owl. He wears a kilt made of Imekskiii. and has ;i belt witli silv<'r 
disks. He carries a pine lirancli and how in the left haiul. a rattle in 
the right. 

IH)TSKI) 
(Plat.- XVlI I 

The tisjiire of Hotsko is owl-like, with broad mtmtli. and w'ears a 
rahhit-skin rug- tied on the body by an embroidered sash. This picture 
evidenth' represents ;i. bird, but th(> tiuthor c;ui not identify it. 

Tii;i'<)(ivw A 

(Plate XVII) 

The })ieture of this bird lias ;i helmet surmounted by a bird's head, 
like that of the eagle, and ti l)liick chevron on the face. The beak is 
long and blender. 

Tiirpockwa, like many other birds, has a moisture or sun t;U)let on 
the back, the horizontal plumes of which show on each side of the 
neck. Th(^ personator's arms, here extended, have attached feathers 
lik(> wings. The dress ;uid other ptiraphernalia shown in the tigure 
can luirdly be regarded as chai'acteristic. 

VALPA 

(Plate XVII 1 

Yaupa, the Mocking Bii'd, has a lielmet painted white, with a tri- 
any'ular design on the face, t" the sides of wdiicli ringdike ligures are 
attached. The beak is long and slender. ;ind tlicre are clusters of 
bright parrot feathers on the top of the liead: indications of the wings 
are shown in the l)lack lini's tdong tlic tirnis. The spots on the T)ody 
represent feathers. 



80 Hon KATCINAS [eth. ann. 21 

H()S]'(1A 
(I'lutc XVIII) 

H(is])oa. the Road Runner, as sliown in tlie picture, has a green 
helmet covered with rows of Idack and wliite crescents, a short ))eak, 
and stellate eyes. 

On the back this liii-d lias a painted skin stretched over a framework, 
called a moisture tablet. To each upper <'orner are attached two feath- 
ers, which project horizontally, and alony the edges is a string with 
attached horsehair stained red. 

There isaHute in one hand, a rattle in the other. The garments are 
a certMuonial kilt, girdle, and embroidered sash. 

I'ATSZRCI 

(I'late XVIII) 

Patszro. the Snipe katcina, has a figure of the snipe painted on the 
forehead, a long, slender ])eak, and semicircular markings on each 
cheek. These markings consist of white, red, and yellow bands, the 
first furnished with a row of black wings. 

The lK)dy is naked, painted white on the ventral, green on the dorsal 
side. The tail feathers are tied to the b(dt in such a way that their 
extremities show behind. 

The spots on the body represent small downy feathers attached by 
means of giun or some sticky substance. 

KOYONA 

(Plate XVIII) 

Koyona, the Turkey, has a green-colored helmet, with long extended 
beak and Ijright red wattles, which are made of flannel cloth. The 
wings and tail are made of feathers attached to the arms and belt. 
There are many small feathers attached to the body with gum. 

KOWAKO 

(Plate XVIII) 

The picture of Kowako, the Chicken katcina, has a red com1> and 
wattles; the bodj' is painted red on the dorsal, white on the ventral side. 

The personator wears a cei'emonial white kilt with embroidered 
green liorder worked into rain-cloud symbols. The wattles and comb 
are made of red flannel, and feathers are tied to the arms for wings. 

The figures of l)oth Koyona and Kowako (Chicken) which the Hopis 
made are more realistic than the personations which were seen by the 
author, although the latter wetir elaborate masks, with wattles, comb. 





HCSPOA 



PATSZRO 







KOYONA 



KOWAKO 



H£LtOTYPE CO., BOSTON. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XIX 




MOMO 




TETANAYA 



HELIOTVPE CO.. BOSTON. 



FEWKEs] KATCIXAS AFI'EAKINO IM FOWAMU 81 

and l)cak, whifh are tine imitations of the heads of these ))iii|s. The 
realism of these masks, as compared with the conveiitionalism of tlie 
masks of Patszro, Kwayo, and others, woukl indicate tlie later intro- 
duction of Koyona and Kowako into the katcina cult. 

MOJIC) 

(Plate xrX) 

Momo. the Bee Icatcina, has a yellow head with lilaclc crescentic 
bands extending' on each sick> from tiie glohnlar eyes, 'i'lie l)ack of 
the head is banded yellow and gi'een. and on the crnwn th(>re arc 
pedunculated l)odies arranged in a row. with two long, stiff, black 
projections representing antenn;e. There arc also feathers on the 
back of the helmet. He carries a miniatui'e bow and arrows. Tn 
the dance he imitates the hum of a bee. and goes from one spectator 
to another, shooting the blunt ari-ows at them. To still the ci'ies of 
children, due to mere f'ight, the Bee katcina squirts a little water on 
the supposed wound." 

TETANAVA 
(Plate XIX) 

The picture of the Wasp katcina has body. legs. arms, and mask 
painted with parallel lines of green, brown, red. yellow, and black. 
There are two straight x'crtical horns on the head and a long slim 
prolioscis. also banded with black and white. This ))eing is (ndy 
occasiomi!l\' personated in the winter ceremonies. 

TELAVAI 
(Platf XX) 

On the morning of the last day of Powamii. the beans which have 
sprouted in the kivas are plucked u\) and disti'i))uted by masked 
persons to all the people in the pueblos, who boil and eat them as a 
great relish. Each of the nine kivas delegates two or more men to 
distribute the sprouts grown in that kiva. From the fact that these 
men distribute the bean sprouts at early dawn, they are called Telavai 
(Dawn), although they represent Male, Owa, Tacab, or others. 

There are in the collection a number of paintings to which this name 
was given which did not appear in the Powamu in IIHIO. 

The distinctive symbolism of Telavai is a rain-cloud design on each 
cheek, and eyes that are each repi'esented by u band having one end 
curved. There are four horizontally arranged eagle feathers on top 
of the helmet, sui'mounted b_v a cluster of \ariegated feathers. 

(' In 1900 a small syringe was used for this purpose. 
21 ETH— ("3 6 



82 HOPI KATCINAS [eth.ann. 21 

(Plate? XX, LXIin 

The Huiirc of Owa has a helmet mask colored green, with yellow, 
red. and hiack lines drawn diagonally across the cheeks. The .snout 
is protiilx'rant and the eyes are represented by })lack bands. The hair 
hangs down the Itack. Parrot and eagle feathers are attaehefl to the 
crown of the head. 

The Ixxly is painted red, and there are parallel _vellow bands on 
body, ai-ms, and legs. The ceremonial kilt alxnit the loins is tied by 
a woman's belt and emin'oidered sack. A fox skin sometimes depends 
from the rear. Under the right knee is represented a turtle-shell 
rattle, and the figure has moccasins and heel bands. 

Owa carries a bow and arrows in the left hand, and a small goui"d 
rattle in the right. These are the presents which this being commonly 
makes to children in the Powanul festival. 

MALO 

(Plate XXI) 

In a dnnving of ]Malo katcina the artist has represented the main 
symbols of this being as he is seen when personated in dances. 

The face is crossed by an oblique medial lyand, in which are rows of 
spots. The face on one side of tliis band is painted yellow, on the 
other green. The figure has a representation of a squash blossom on 
the right side of the head and two eagle feathers on the left, to which 
is attached a bundle of horsehair stained red." 

HUMIS 
(Plate XXI) 

The figure of Hiunis katcina shows a helmet with a terraced tablet, 
symbolic of rain clouds. To the highest point are attached two eagle 
feathers, and to each of the angles of the lateral terrace a turkey tail 
feather and a sprig of grass. The whole tablet is rimmed with red 
and painted green, with designs upon it. Symbols of sprouting corn 
and terraced rain clouds appear on the Hat sides. 

The face of the helmet is divided medially by a black band, in which 
are three white rings. On the right half of the face, which is blue, 
there is on each side of the eye-slit a symbol of the sprouting squash 
or gourd, i-eplaced on the left side of the face by small symbols of rain 
clouds. Ilumis has a collar of pine boughs, sprigs of which are also 
inserted in the armlets, the belt and the kilt. The body is smeared 
with corn smut, and there are two pairs of crescents, painted black, 

" For flesuription r)f Malo katcina. see Journal of American Etlmologry and ,\rcha?olog7.'. vol. 11, 1892. 
For X)icture of the doll, see Internationales Arehiv fiir Ftlui"i;rrii»hic. Band vil, pi. viil, fig. 21. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XX 




TELAVAI 




OWA AND MAN A 



HELIOTYPE CO.. BOSTON. 



FEWKES] KATCINAS API'EARING IX PoWAMU 83 

on the ahddiiKMi. lliiniis carries a rattle in the I'iylit liand anilas|)rie- 
of ])ine in the left. A small lilaek stick is tied to his left w rist. 

The two Hi^'ures which accoiiipuny Ilumis rejjresent llano clowns. 
who are accustomed to ainus(^ the audience during- the celeliration of 
the dances in which he appears. 

Each clown wears a cap with two straig'ht horns made of leather, 
with corn husks tied to the tojjs. The horns are handed alteiMiatelv 
black and w hite. as ai'c also the hodv. ai'uis. and legs. The figure to 
the left has a howl tilled with Hopi wafer bread hefoi'c him: the one 
at the right carries a roll of the same in his right hand. 

The name Humis is supposed to have been deri\-ed from the jMieblo 
Jemez in New Mexico and to be th(> same as the Zufu llemacikwi, 
a dance which is ordinarily celebrated in summer. 

TIDPI A\ATC IIOYA 
(Plate XXI) 

The Ilopi Avatc hoya acconijtanies the Humis katcina. and. as niav 
be seen by consulting tlie pictures, diti'ers widely from the Sio (Zufu) 
Avatc hoya. The mask is painted black, with white rings: the l)ody. 
arms, and legs, are painted red. with white rings on the bodv and 
arms, and with black rings on the legs. The mouth and eyes arc 
represented by green rings. He wears cones made of corn husks in 
his ears and curved feathers on the head." 

HIHUAX 

(Plate XXI) 

The pictures of Huluian I'epresent beings with a characteristic gait, 
who appear in Powamu, when they distribute gifts from one of the 
kivas. 

They wear sheepskin caps and necklaces of UKjsaic ear pendants. 
They should not be confounded with the Barter katcinas. who trade 
dolls, etc.. in certain festivals. Their symbolic markings are a checker 
band of white and colored squares covering the, helmet. 

NfTAK 

(Plate XXII) 

'J'here are three picttires of Niivak. the Snow katcina. two of which 
represent male personages and one a female. The latter is called the 
Cold-bringing woman, and is possibly mother of the formi'r. 

This personage* is regarded by all the Hopi as a Hano (Tanoan) 
katcina, and the dance in whicii be figures is said to have been derived 
from the far east. 



" For picture of doll, see InteniiitionHlus Archi\' liir Kthnujiriipliif. Ban<l VIl. \i\. ix. liic. "29. 
'' For picture of doll, see same vnhime. pi, v. fig, 4. 



84 HI tPI KATCINAS Ieth. anx. 21 

iS'ear the settlement of Hano people at Isba, Coyote spriiio-. not far 
from the Government House, but on the rig-ht of th(> road from 
Keams Canyon, there is a large spring ealled Mofiwiva. wliicli is saered 
to the Plumed Snake of Hano. In the March festival, efhgii's of this 
monster are carried to this spring, where certain ceremonies are per- 
formed similar to those which the Walpians observe" at Tawapa. 

A yeai- ago (1899) this spring, which had become partially tilled 
with sand, was dug out and walled, at which time an elaborate masked 
dance representing Niivak katcina was performed near it. This 
intimate association between raliilukofi (Plumed Snake) and Xiivak 
(Snow) appears on a mask of the latter, presently descril)ed and 
figured. 

The picture of one form of Snow katcina, shown in the accompany- 
ing figure, has rectangular terraced designs on the back of the head 
and zigzag sticks representing lightning snakes on the upper edge. 
The ligure wears a white ))lanket re\ersed. The picture shows the 
stitches of the embroidery on the lower margin. 

A second figure of the vSnow katcina, on which the predominant 
color is green instead of white, is readily distinguished from the 
former by figures of snakes" hciids painted on each cheek. It has the 
same four lightning symbols on the head and two eagle tail feathers. 
This figure wears an ordinary dance kilt, embroidered with rain-cloud 
and falling-rain designs, and held in place by a girdle. It carries a 
tlute in one hand. 



(IMatL- XXII) 

The Cold-i)ringing woman, who is connected with the Niivak or 
Snow katcina. is claimed by the people of Hano as one of their 
supernaturals. She is depicted as wearing a white mask with a red 
spot on each cheek, a small beard, and a red tongue hanging from a 
mouth which has prominent teeth. 

She has ear pendants, and a red feather is attached to the crown of 
her hoad. There is a fox skin al)out her neck, and she is clothed in a 
white blanket, tied with a knotted girdle. 

POM'AJlf 

(Plates XIV and XXII) 

On the morning of the last day of the Powamii festival there are 
dances in the kivas in which participate unmasked men called Powamu 
katcinas. a figure of one of whom is given in the accompanying plate. 

oFor a description of these, see Journal of American Folk-Lore, vol. vr. 1893. 

''Tlif Hano name, Imbe.wiya, which is applied toYohozro wtiqti, means grandmother, possibly the 
Snow katcimi's grandmother. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XXII 






NUVAK 




YOHOZRO WUQTl 



POWAMU 



HEUIOTVPE CO., BOSTON. 



3UREAU OF AMERICAN E^HNOLOGV 



TWENTY-FIRST A\.\UAL REPORT PL, xxill 




WUKOKOTI 




KOHONINO 



HELIOTYPE CO., 803TON. 



FEWKES] 



KATCINAS APl'EARIISrO IN POWAMU 85 



These men -w-cur in their hair a iiuinher of artificial tiowers. made 
of painted corn shucks. The bodies of tiiese mm arc jjainted, but 
otherwise they wear no distinctive dress or paraphernalia. 

WIKOKOTI 

(Plate XXII 1) 

This figure of Wulcokoti (l>i,u- Head) lias a black face with 
protrudino- snout, two hitin-al horns, and prominent globular eyes. 
The artist represents one of two Ijeinys who roam thi-ouu'h the pueblos 
in the March festival, hootiny- \vhcre\cr they yo. It is one of many 
beings of the same namt> who appear in the Fcliruarv and March fes- 
tivals. The personators carry bundles of sheep scapuhe, which in late 
years have been substituted for tliose of deer. 

KOIIONINO 

(Plate XXIII) 

This figure " represents a katcina derived troni the Havasupai (or 
Kohonino) Indians engaged in tmimated conversation with a man of 
the same trilie. 

The mask has a headband, on each side of which is a horn wrapped 
with red and black calico. The marks crossing the headband also 
represent variegated cloth. 

Two eagle feathers arise from the head, and to the top of the feath- 
ers are attached red balls representing fruit of the prickly pear. 

The chin is crossed by oblique bands, colored red ;uid liluc. and (he 
mouth is triangular in shape. Two red spots, one on each cheek. 
complete the symbolism of the picture. 

Tlie accompanying figure representing a Havasupai Indian is 
unmasked, and shows several characteristic marks. He has a head- 
band, from whicli rises a hoop, to which are attached two eagle 
feathers, with ti fragment of red cloth in the n^ar. The coat :ind 
leggings, like Kohonino garments, tire Inickskin. and there is fringe 
on the latter. 

TCOSBUCI A.N1> SOY'AN EP 

(Plate XXIV) 

The main figure is said to have lieen derived from a Ynman tribe, as 
the Walapai, who formerly wore turquoise (tcosliuci) nose ornaments. 
The artist has represented Tcosbuci and Soytm ep fencing with arrows. 

The symbolic mtiik of tW former is an hourglass design. The face 
is painted green, the eyes are of l>rown color with green border. The 
hair is tied Yuma fashion behind the head. The red ring in the middle 
of the face represents a turcjuoise. 



a For picture of ttie doll, see Internationales Archiv fur Etliuographie, Band vii, tig. !.=>. 



,S() Ht.lPI KATCINAS [eth. axx. 21 

'reoshuci lias l)lack bands painted on the \vU arm and right leg. 
He wcais a l)lack kilt under a buckskin shirt, and has a ((uiver with 
arrows. 'L'hc bow is carried in one hand. 

Sovan ep has a black mask with featliers on his head, lozenge-shaped 
eves, and small goatee. Both legs and arms are striped witii black 
bands. His shirt is made of buckskin. 

>'AKI.\TCOP 
(Plate XXIV) 

The figure of Nakiatcop has a crest of eagle feathers on the head, 
and in most respects resembles the Dawn katcina. The mask used 
in pT_'rsonatiug this being is said to belong to the Badger clan. 

KOKOPELLI 

(Plate XXV) 

The Hopi call a certain dipterous insect kokopelli and apply the 
sanir name to a personation said to ha\e been introduced by the Asa 
clan. 

The head is painted l)lack and has a white median facial line. The 
snout is long, pointed, and striped in spiral black and white. On 
each side of the head is a white circle with diametrical lines drawn in 
black, and there is a warrior feather on top. 

Tiie l)ody is black, and girt liy an embroidered sash. There are buck- 
skin leggings, stained yellow and green. A hump is always found on 
the back in pictures or dolls of Kokopelli. 

Theaiithoi- lias ])cen informed that in old times many of these beings 
appeared ut the same time, but he has never seen the personation. 

KOKOPELLI .MAXA 
(Plate XXV) 

The Kokopelli girl has a slender, protuberant snout painted with 
spiral lines. She carries in her hand two packets" of food made of 
mush wrapped in corn husks. 

LAPf-KTI ^ 
(Plate XXV) 

Tlte symbolic marks of Lapiikti are three parallel marks on each 
cheek, hair of cedar bark, long telesi'opic eyes, and a protuberant 
snout. He carries a rattle in his rigid hand, a crook in the left, and 
wears shirt and pantaloons. The picture brings out all these charac- 
teristics. 



"Somiiiiki. 

'i For picture uf doll, seu liiltTQiitionales .Vrchiv fur r.thnosraphie. Band vii, pi. xi, fig. 40. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XXIV 








TCOSBUCI AND SOYAN EP 




I pinP I T 




NAKIATCOP 



HELIOTVPE CO., BOSTON. 



7HNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XXV 




LAPUKTI 



MELIOTVPE CO., BOSTON. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-f IRST ANNUAL REPORT PL. XXVI 




MACIBOL 




PALULUKON AND TATCUKTI 



HELIOTVPE CO., BOSTON. 



FEWKES] KATCINAS APl'KAKING IN TALILlKtiNTI »( 

Palili KoN'i I (Ankwanti) Fk,sti\ AI, 

IMAClliOI. 
(I'late XXVI) 

These two fijiures represent iimskecl men who soiiietiines ujjpcar in 
tlie Mareh festival ( Anlvwafiti) e:u-i-ving' eftigMes of tiie (xreat SiTpeiit.v 
with whicli thev apjx'ar to struggle, twisting them aliout their holies 
and eausing them to make various gyrations in a startling manner. 

One of the anii.s represented in the picture is a false one. wliieli is 
hung on the shoulder of the performer, the real arm heing hidden in 
the bod}- of the serpent efHgy. The man holds the stiek which is the 
hackbone of the serpent with the hidden hand and with it ini[)arts 
the wonderfully realistic movements to the scr])ent. 

Eacli figure wears a buckskin blanket and a mask painted green, 
across which is a black zigzag band rinnned with white, which in foi-ni 
resembles the snake symbol on the kilt of the Snake priests. The 
helmet has two horns and a bunch of feathei's on the top. 

The backs of the two serpent ettigies dilfei' in color, one being lihu-k 
and the other brown, but the bellies of both ai-i> white. The triangular 
symbols on them represent l)ii'd tracks; the doulile i)arallel marks 
represent feathers. 

Their heads have a fan-shaped crest of feathers, a median horn cur\'- 
mg forward, and a necklace t)f feathered strings. The eyes are pronu- 
nent, and the teeth and tongiu' are colored red. 

Macibol is another name for Calako. the sun god. and the ei>isode 
here figured represents the sky god wielding tlie lightning. 

I'ALi'Lt'KOX AND TATCCKTI 

(Plate XXVIi 

There are many rites in the .Vnkwanti in which the etiigies of I'alii- 
lidvon. the (ireat Snake, play an instructive role. This pii'lure repre- 
sents the struggle of a clown with (.>ne of these ethgies. as [)ersonated 
in the March mysti'ry drama. 

The etligy is made t() rise from a jar on the floor to the ceiling, and 
when it is thus extended a clown steps up to it and appears to struggle 
with it; he is finally overcom(\ There are modifications (d' this drama 
which call for special description." but none of these are repi'esented 
in the collection n{ ])ictures. 

FIUURINE.S OF CORN MAI1>P:NS 
(Plate XXVII) 

On certain years there is introduced in the llopi mystery drama, 
Ankwanti, an interesting marionett<' performance which is illustralcd 
b}^ this picture. The Honani m- Hadger clan of Sichumoxi have two 

"See A Theatrical Performance sit Wji1|h, rniccudiiiys Wji^hinLiioii A<;i'lciiiy of Scicme, \*ol. u, 
lyOO, pages 605-629, and pages 4U-55 of tins pji[irf. 



88 HOPl KATCINAS [eth. ax.v. 21 

ti<j;'ui-iiics representing the Corn maidens, whicli were made by a man 
named Totci. who now lives at Zuiii. These figurines and a fi'amework 
or upright with which they are used are shown in this picture, which 
represents the figures kneeling before a miniature grinding stone 
placed on the floor. 

As the symbolism has been explained in a description of Calako 
mana, it need not l)e redescrihed, but it may be well to note that 
the dotted bodies appearing on these figurines below the kilt rep- 
resent the feathered garment which this maid and some other mythical 
personages are said to wear." 

The designs on the framework symbolize rain clouds and falling 
rain. During the mystery play the two bird effigies are made to move 
back and forth on the framework l)y,a man concealed behind the screen, 
who also imitates bird cries. 

The two figurines are manipulated by means of strings and other 
mechanical appliances. Their arms are jointed, and as a song is sung 
the marionettes are made to imitate meal grinding, raising their hands 
at intervals from the meal stones to their faces. 

TACAB AXYA AND MANA 
^Plate XXVII) 

This picture rej^resents a being called Navaho Anva katcina, and his 
sister, who grinds corn ceremonially in the kivas on the final night of 
the Ankwanti. The attitude of the girl is that assumed by her after 
the corn has been ground, when she and her sister dance and posture 
their bodies before a line of Aiiya katcina personators serving as a 
chorus. 

The masks of the Navaho Afiyas ai-e similar to those of the Hopi, 
except that the former have terraced figures or rain-cloud symbols in 
each lower corner, and a red instead of a black beard. The male wears 
a red kilt, tied by a Ixdt of silver disks, which are common Navaho 
ornaments. 

The di'ess of the girl consists of a black velvet shirt and a red calico 
skirt, with a piece of calico over her shoulders. She wears a Navaho 
necklace. 

Her coifl'ure is a cue tied behind the head, like that of the Navahos. 
The projecting lip, illustrating a habit of gesticulating with the lower 
jaw so connnon among Navahos, is common in Ilopi pictures of these 
Indians. 

OWANOZROZKO 

(Plate XXVIII) 

This being appears in the Ankwanti, going from kiva to kiva 
beating on the hatchways and calling down to the inmates. The 

" Fabrics obtained in cliff liouses and other old Arizona ruins sllo^v tliat it is probable Iliat clotli m 
which feathers were woven was worn by the ancient ancestors ot the Hopis. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XXVII 




FIGURINES OF CORN MAIDENS 




TACAB ANA AND MANA 




HELIOTYPE CO., BOSTON. 



3UREAU OF AMERICAN ETHNOLOGY 



T/«E;jrr-F>RST ANNUAL REPORT PL. XXVIII 



,« / 




OWANOZROZRO 



GOTO (WALPIJ 




GOTO (ORAIBI) 



HELrOTVPE CO., BOSTON. 



FF.HKES] KATCINAS APPEARING IN PALULrKONTI <Si) 

picture represents him lieutinu' :i stone with :i yuceu whip. The ni;usk 
is colored white, iind has a ])r()jeetino- numth. goggle eyes. t\Mi horns, 
and a mass of hair. The part of stone heatei' is now taken liy lioys, 
and the two personatoi's seen in 1!»(H» stooil at the ki\a entranees 
striking the ladder and raised hatchway, calling down the ki\'a entrance 
as if anii'rv. They wore loos(> lilankets and no ceremonial kilts. 

f( )'r( I 
(Plate XXVIII) 

There are two pictures of Coto, the Star katcina. one i-epresent- 
ing the Walpi. the other the Orailii variant; the masks of hoth an> 
readily distinguished from all others hy the arrangement of the star 
symbols. 

The East mesa or A^'alpi Star katciria has three vertical stars 
attached to the top of the masks, a star painted on the i-ight cheek, 
and a half-moon on the left. There are also star figures on tin' fore- 
arms and legs. Four feathers are represented on toj) of tlii' mask 
and others hang from the elbows. There are yucca whips in the 
hands. The kilt has a radiating turkey tail feather covering, which 
has a unique form. 

The whole face of the Oraibi Star katcina is covered by a single 
star. It has a string of feathei's extending down the l)aek and a collar 
of spruce twigs. The body is painted yellow and black and the arms 
and legs have longitudinal bands. 

The gai'iuents are painted red, and in the left hand is carried a 
j^ueca whip, in the right a Ixdl. Red color appeal's to chai-acterize 
all the paraphernalia. 

HOPAK AND MANA 
(Plate XXIX) 

One of the katcinas which appeared in the Ankwafiti \\as called 
Hopak (hopoko. eastern), and evidently derives its name from th(^ 
fact that it came from eastern pueblos. Ilopak was accompanied by 
a girl being, evidently his sister (civaadta). 

The distinguishing s_ymbolism is the triangular mouth and the 
zigzag markings iiround the face, which is painted green. The hair 
of the girl is dressed in the same way as that of the Zufiis ;ind the 
Pueblo women of the Rio Grande. Small rectangles in two colors are 
painted on each cheek. The girl was called sister of the I'iiiikon kat- 
cina when he appeared in the Ankwaiiti. 



laii. 



nan 



90 llol'l KATCINAS [ETH. ANN-. 21 

KOKYA.N WCyTl" 
(I'lalc XXIX) 

"When tlu' Piiukon katcinas danced in the Ankwanti there accom- 
panied the dancers a personation called So wiuiti. Grandmother wonm 
and a> tlie i;-i-andniother of Piiukon is Kokvan wiiqti (Spider woni 
So wiiqti is supposed to Ije another name for this being. 

The mask is perfectly bhxck, with yelU)W crescentic eyes and white 
hair. She wears a dark-l)lue blanket, over which is a white cere- 
monial blanket with rain-cloud and buttertiy symbols. She carries a 
sprig of pine in eacli hand. 

Pri'KOX KATIINA 

(Plate XXIX) 

The picture of Putikofi katcina* has a Itlack mask surmounted by 
a netted war Ijonnet. with two eagle tail feathers attached to the apex. 
There is a small conical extension on top of this bonnet, the usual 
distinguishing feature of the lesser war god. 

The figure has a white blanket about the body which is painted 
black, and wears a white kilt with rain clouds embroidered on the 
margins. The ho.se are made of an open-worked netted cotton fabric. 
In the left hand there is a bow and arrow, and in the right is the 
ancient war implement, a stone tied by a buckskin to the extremity 
of a stick."' 

PUfKON HOYA 

llMatc XXX) 

The face of Pi'iiikon hoya l)cars the customary parallel vertical marks, 
and <in the head is a war bonnet with apical extension and warrior 
feathers. He wears on his back a quiver of mountain-lion skin, and 
carries a bow and arrow in his left hand, the symbolic lightning frame- 
work, with feathers attached at the angles, in the right. The white 
marks on body, legs, and arms shown in the picture are characteristic. 
The reader's attention is called to the similarity of the symbols of this 
picture to those of Piiiikon katcina. 

PALUNA IK IV A 

( Plate XXX) 

Palttna hoya, the twin brothei' of Pi'iiikon hoya, has a mask with a 
protuberant snout, but does not wear a war bonnet. He has, like 

(I The part was taken by Xanahe, a Unpi who livos in Zilni anrt whn hart returnerl to Walpi for that 
purpose. 
'•For iiietiire of thedoU. see Inlenuitioiiaks AnlDv fur Klhiioiiraphie, Baiirt vii. pi. v, lig. .">9. 
t- One of Ihe^^e impleiuelits ean be .seen ou the altar of the Kalektaka in the Momteita ceremony. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XXIX 




HOPAK AND MANA 






KOKYAN WUQTI 



PUUKON KATCiNA 



MELIOTVPe CO., BOSTON. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XXX 




PUUKON HOYA 



PALUNA HOYA 





rCANAU 



TUCKUBOT 



HELIOTYPE CO., BOSTON. 



FKWKE,-] KATCINAS AITEAKING II. PALrLrKUNTI I'l 

his hi'other. two vertical marks on each t-iicck, which, liowevcr. are 
bhiclv instead of white, and th(^ warrior I'eatiier on his licad. lie 
carries a whizzer in the right hand and a how and arrows in his 
k^t't. and wears a l)andoleer across his h'ft shouicU'r. His hody and 
extremities are painted brown and hhick. 

T(UTKlI?OT 
(Plate XXX) 

1'his is (ine of the numerous horned katcinas. distinguished hy a 
black lieluu't, white g'Ogg'le eyes, and two bands across the face. They 
roam about through the puel)los in certain great festivals. 

TCANAT 
I Plate X XX 1 

Tcanai'i is tin instrllcti^■e pcrsontige. The {lictnre represents him 
:i> 111' ;n)pears in the Ailkwanti. 

The mask is tltit and htis eagle feiitliers and two sticlcs similar to 
those of the AV'upamaii mask radiating from the mtirgin. The brown 
liodies lietween these rtidiating etigle feathers arc also f(>athers. a 
bunch of which covers the back of the helmet." 

The face is destitut" of symbolic markings, but ti stutlctl image of 
a snake hangs from the mouth. 

rcaiiiifi ctirries :i slat of wood tuid a meal b;ig reseiiibliiig tluit of 
the Sntike priests in his left hand, tiiid in his right a crooked stick. 
Four of these beings tippeared in the Ankwanti. and tlie personation 
is said to have been originally introduced into Tustiyan by the I'tiktili 
clan. 

Wri'AMAl 

(Plate XXXI) 

This picture'' represents a being the mask of which has a symbolism 
recalling that of the sun. The face is tlat. and is divided into three 
regions by a horizontal and a vertical line. (_)ne of the lateral regions 
is yellow, the other is green. Tlie chin is black and tliere is a. long- 
snout slightly curved downward, with tin apjiended piece of leather, 
colored red. representing the tongue. 

Around the rim of this ttice. more especially the iijiper ptirt, is a 
])laited corn-husk border, in which ai'e inserted ;it intervtils three 
jiroiuincnt etigle feathers and numerous smaller feathers. The latter 
tire but portions of a mass which cover the wliole back of the helmet. 

When Wupamau appears in Powamii or Afikwafiti, he is accom- 



"Thf masks si-fii in tin- Ank\\anli liave carved Wdoden lizards attached to tlicir foreheads. 
t'Fur picture nl the t-lull, see llitenialiuiiale.s .Vreiiiv llir Kthuugraptile. Band VII, pi. VI, tij;. ti. 



92 HOPI KATCINAS [eth. an.n. 21 

panii'd by :i clown carrying- a lasso, which in the picture is fastened 
around the Itody of the katcina. 

There are masks of Wupainau in all three villages of the East 
mesa, and these are all worn in the Ank^vanti ceremony. 

3IUCAIA.S TAKA 
(Plate XXXI) 

The Bufl'alo youth, as represented in the pictui'e, has a face painted 
l)lack. with white crescents indicating eyes and mouth. Over his 
head is a blackened wig made of a sheepskin, which also hangs down 
his back, replacing the buffalo skin, which was always used when this 
animal was abundant. To each side of the head covering is attached 
a horn with appended eagle feathers. Across the forehead is an 
embroidered fabric like those used for katcina heel bands." 

The kilt of the Buffalo youth is white, with red and black stripes 
along the edges; it is tied by a string to which shells are attached. 
A large cotton belt is now generally used for a girdle. 

In his left hand the Buffalo youth carries a zigzag stick, represent- 
inu- liohtnino-, to each end of which feathers are attached. In his 
right hand he has a rattle decorated with stars. '•' 

MUCAIAS MANA 
(Plate XXXI) 

This picture represents the Buffalo maid, who appears in the 
Mucaiasti, or Buffalo dance, with the youth mentioned above. She 
is unmasked, but wears hanging down over her forehead before the 
eyes a fringe of black hair tied to a string about her forehead. On 
the crown of her head there is a bunch of parrot and eagle breast 
feathers. A wooden stick, to one end of which is attached a symbolic 
squash blossom and to the other two eagle tail feathers, is placed 
horizontally over the crown of the head. This squash blossom is 
made of yarn stretched over radiating spines. Two black parallel 
lines are painted on each cheek, and she wears a profusion of necklaces 
and three white cotton blankets. About her body, tied under her left 
arm, i.s a ceremonial danci^ kilt, the embroidered decorations repre- 
senting rain clouds and falling rain. 

The two other blankets, one of which is tied over her right 
shoulder, the other about her loins, bear on the emliroidered rim 
rain-cloud and butterfly decorations. She has white leggings, 
embroidered anklets, and white moccasins. The blanket is bound to 

n In old timey these baiifis were made of porcupine quills, but these are now rare and are replaced 
by embroidered worsted ot different colors. 

''A very good doll of Mucaias taka, made for the author in 1900, has patches of white on the body, 
arms, and legs, and the liilt is tied by a miniature white girdle. 



BUREAU OF AMERICAN ETHNOLOGY 



IWENTY-FIRST A^lNUAL REPORT 




WUPAMAU 




MUCAIAS TAKA 



MUCAIAS MANA 



HELIOTYPE CO., BOSTON. 



FEWKEsl KATOINAS APPEARING IN PALrLrK< >NTI 93 

hiT loins l)y :i yrcat cottmi licit, the i-iids nf wliirli ai'c shown on tho 
left side. 

In each hand she carrirs a notched pi-aycr-stick. called a sun ladder, 
which is painted v(dlo\v on one side of the lucflian lin(\ <;-)'e<'n on the 
other." 

C)n liei- hack the Butl'alo maid wears a sun syniliol. which, divested 
of the peripheral eagle feathers, the artist has shown to the rio-ht of 
the picture. The tips of these feathers are shown on each side of the 
arm.s; the aeeonipanying- lines represent stained hor,sehair. 

ANYA KATCINA JIANAS (;K1M)IN<; COIIX 

(Plate XXXJI) 

In several ceremonies, especially those in the kivas which drama- 
tize the erowth of corn, there is a cei'emonial corn gi-indine-, which 
also sometimes occui's in the public plazas, as is illustrated hy this 
picture. The figures of the gi'oup are as follows: 

1. Two .\nya katciiia manas 

:.'. Two Ilehca katcinas 

;l Four Aiiya katcinas 

■i. One Paiakyaniv'i 

All these figures liavi' symliolic mask> which ha\'e elsewhere been 
descril)ed as characteristic. 

It will be noticed that tlu' two whorls of the girls" hair ai'c ditl'ei'ciit 
from those generally worn by Ilojii maids. This particular foi-m is 
said to represent a very ancient coiffure, which is made by winding 
the hair over an hourglass-shaped piece of wood, but this oliji'ct is 
not remoN'ed. as ai'c the curv(>d sticks conmionly used in making the 
whorls. 

The sequence of events in this ceremonial <-orn grinding is as 
follows: The two Heheas tirst enter the kixa or plaza, hearing on 
their backs two metates or grinding stones done up in sheepskins, 
which thi>v place side by side. Narrow boards, decorated with rain 
clouds and bii'd figures, are set up about them, and a phnpie of meal, 
with a brush, is placed by their side. The Heheas, having ai'ranged 
these ol>jects. seat thems(dvi's on each side of tln^ grinding stones in 
the attitude shown in the picture. The masked girls then (>nt<'r aiul 
take their iwsitions by the m(>tates. 

A ruu> of thirty or more Anya katcinas. of which only four are 
shown in the j)ietiu'e. then tile in and take their positions back of the 
maids: with tliem enti>rs the Paiakyanul. m- glutton, who setits himself 
facing the girls. 

After an interlocution between tlie Heheas and the kiva chief. 
who sits by the fireplace facing them, the trend of their conversation 
being that the girls are clever meal grinders, the ehortis begins a 

«The artist has made a mistake in painting botli sides green. 



94 HOI'I KATCINAS [eth. an.n, 21 

son^-, ;icct)iii|);iiiio(l liy a (laiiiM', while the yirls o-rind the meal and the 
Ilcheas claji their hands. After a short time the Heheas take some of 
the meal from the o-rindiny- stone.s and carry it to the kiva chief or to 
the elown. and put it in his mouth to show its excellence. They 
respond that it is good, and the Heheas resume their seats, shouting 
and clapping their liands as before. 

After a little while the Heheas take more of the meal and thrust it into 
the mouths of the other spectators for them to taste, all the time car- 
rying on a bantering conversation with the chief. After this proceeds 
for some time the girls rise, the metates are brushed, done up in the 
sheepskins, and laid at one side. The girls then stand in front of the 
line of Anya katcinas and posture their bodies, holding ears of corn 
in the hands, which they extend one after another in the attitudes 
shown in the picture of Alo mana. 

The being called Aiiya katcina, while apparently very old among the 
Hopis, resembles the Zuiii Kokokci in both symbolism and general 
character, which suggests that both may have been derived from a 
common soui'ce. It is not improbabU^ that this source in both instances 
was the pueblos of the Patki clans, the ruins of which are situated 
on the Little Colorado river. 

It is interesting in this connection to note that the whorls of hair of 
the Anya manas more nearly resemble those of the Zuni personations 
of girls than those of the Ilopi. which, so far as it goes, tells in favor 
of a couunon derivation. 

HOKVANA 

(Plate XXX HI I 

The tigure of Hokvana katcina is accompanied by that of a drunuuer. 
He wears a bearded maskette colored green and has hair cut in ter- 
races across the forehead and below the ears, but hanging down the 
back. This way of cutting the hair in terraces is symbolic of rain 
clouds. 

There is a l)unch of feathers on top of the head, and a string with 
attached feathers hangs down the back. The lower rim of the maskette 
has alternate blocks of red, green, white, and 1)lack colors, as in Anya 
katcina masks. One side of the body is ]iainted red, the other blue. 

The drummer is dressed like a Navaho. \vith calico or silk headband, 
veh'ct trousers, buckskin leggings with silver l)uttons. and belt of 
silver disks. 

Hokvana is said to be distinguished from Anya by his peculiar step in 
(laneine-. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XXXIII 




HOKYANA 





HOKYANA AND MANA 



MELIOTYPC CO., BOSTON. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL.XXXIV 




KOKLE 




SUMAIKOLI AND YAYA 



HELIOTYPE CO., BOSTON, 



FEWKEs] KATCINAS AITEARTNG IN PALULLKOXTI i^>5 

IIOKVANA MANA 
(i'latf XX XI II) 

Tlu^ iiuiid or sister of tht- prfccdiiiy. as ti<;-iirod hy the Hopi artist, has 
her Imir dressod in Zufii fashion smd carries an ear of corn in each 
han<l. 

CAKWAHONAl" 

(I'Uitf LXIII) 

The cciUection of i^atcina ]iietures would liave lieen increased several 
fold were we to include in it nianv which are duplicates in ail respects 
save color. It maj' be borne in mind tliat while almost all these lieino-s 
have yellow, green, red, and white variants, as a rule only one color 
is drawn. This is true of the ])resent picture repi-escntiuL;' the (ireen 
Bear; but we have also the yellow, red. and black hear with the same 
general symbolism. 

The distinguishino; symbolism of the Beai' kateina are bear paws, 
one on each cheek, which are at times difficult to distinguish from those 
of the Badger. It has a prominent snout, and a visor on the helmet, 
tc which lightning symbols and feathers are attached. 

ROKLE 
(Plate XXXIV) 

The artist represents in this picture the symbolism of Kokle. and 
depicts an episode when this person bears a deer on his back. 

The facial markings of the mask of Kokle re])rcsent a cornstalk 
meclially placed, e.\tending over the eyes. 

Kokle is a very common design on the interior of modern bowls, 
wliere the head only is generally represented. 

riTOTO 
iriatc XXXIV) 

The mask of Citoto is conical or half ovoid, viith seraicircului' alter- 
nating parallel bands of red. yellow, green, and black on each side. 
The mouth has the form of a curved beak, at the base of which is 
attached a fringe of red horsehair. A cluster of variegated j):irrot 
feathers is attached to the hack and apex of the mask. C'itoto carries 
a rattle in his right, a pine tree in his left hand. 

There are two Citoto helmets on the East mesa. One of these 
hangs in a back room of Anote's house (Sa clan. Hano). the other is 
in the special keeping of the Waljii Pakab clan, which also claims, in 
addition to Citoto, masks of Sabi (Tcanau). Tanik. and Tiirkwiinl. 
mal(> and female. The Tanik helmet closely I'esembles Wupamau. and 
Ti'irkwinu (Mountaineer) is so calle<| from the San Francisco ]Moun- 
tain people, which would indicate that it was dei'i\-c(.| from some of the 
people who once lived along the Little Colorado. 



y(j HdPI KATCINAS [eth. a.sn, a 

SuMAiKOLi Ceremony 

SUJIAIKOLI AM) TAYA 
(Plate XXXIV) 

This picture represents a Sumaikoli led hy a Yaya pi'iest, as they 
appear in two festivals each year, one in the spring, the other in 
suninicr. New lire is kindled l)y frictional methods in the foi'mer 
and is carried by means of a cedar-bark torch to shrines of the 
lire god at tlie four cardinal points. In abbreviated presentations 
the masks are left in the kiva. where they are arranged in a row with 
that of Kawikoli, and the men who carry the tire are unmasked and 
not accompanied by a Yaya priest. The Sumaikoli are supposed to 
be l)lind, and eyes in the masks are mere pin holes, so that M'hen 
they are worn a guide is necessary. 

There are six masks of Sumaikoli and one of Kawikoli in A\'alpi and 
Hano whicli ditier slightly in colors and symbolism, but the accom- 
panying ligure gives a fair idea of one of the Sumaikolis. 

It will be noted that the ligure wears the same embroidered sash 
on the head that is seen in the picture of iMasanu, and that the 
appendiigcs to the leggings are the same shell tinklers which are pre- 
scribed for sun gods. 

KAWIKOLI 
(Plate XXXV) 

The picture of Kawikoli represents a being with a globular mask 
painted black, having two white marks on each cheek. A Imndle of 
feathered strings is tied to each side, and the skin of a mountain 
lion surrounds the neck. The chin has red and green curved bands 
inclosing a white area. The figure is represented as carrying lire in a 
cedar-liark torch from one shrine to another, accompanii'd liy a Yaya 
priest, who has a rattle in his right hand and an unknown object in 
the left. The kilt is tied behind and has draperies of colored yarn. 

The mask of Kawikoli is disi)layed with those of Suraaikoli in the 
festivals of these personages. Kawikoli is also personated at Zufii, 
from which pueblo the name was probably derived. 

CIWIKOLI 

(Plate XXXV) 

The picture of Ciwikoli represents a being with mask painted 
brownish red, having two parallel white lines on each cheek. There 
are tadpole tigures on the sides of the mask and a fan-shaped feather 
appendage to the top of the head. 








KAWIKOLI 




TACA3 NAAfJ 1 AJJI' 



MELlOTYPe CO., BOSTON. 



I 



FEWKEs) NAVAHO KATCINAS 97 

Ciwikoli wears a kilt made of rod-.staiiietl horsehair, and a han- 
doloer. He carries a whizzer or Indl roarer in his ri<iht hand. A t'ox 
skin is tied about his neck. 

Ciwikoli is a Zufii personation. AVords like Suniaikoli. Kawikoli, 
Ciwikoii, having- the tiM'uiination -koli, are foreign to the Ilopi lan- 
guage, although coumion in eastern pueblo tongues. 

Na^aiii) Katcinas 

TAt'Ali (NAA('TAI).)l) 

(Plate XXXV) 

This Xavaho god is incorporated in the East mesa ritual, and is 
known by the ft)llowing characteristic symbolism: 

The mask has a projecting visor, to the rim of which is attached a 
row of eagle feathers inserted vertically in a wad of straw, the edge 
of which shows above th(^ visor. A conical structure made of sticks 
colored red. tipped with yarn, red horsehair, and eagle feathers 
arises from the top of the hinid. 

One side of the face is colored green, the other red. the two sides 
being separated by a white median band, across which are parallel 
black Hues. The ej'es ai'c represented by hori/onlal bamls painted 
black. The jiointed marks above and below the eye slits, with which 
they are par;dlel. represent goui'd sprouts. A symbolic s(}uash blos- 
som is appended to each side of the helmet. This object is made of 
wood or a section of a gourd, and is crossed on the concave face bv 
diametrical lines, at the point of intersection of which there is an eagle 
feather. The right side of the body and corresponding arm are colored 
yellow, the left red. A network of red lines covers the body, as is 
indicated in the picture. 

The liandoleer and necklace ai'c pine boughs, which are also carried 
in the hands. Two eagle feathers ai'c tied to each armlet. The belt 
is composed of silver disks, and the kilt is colored red and white; the 
latter has green diagonals, and tassels on the lower corners. Sleigh 
bells are attach(Ml to a garter of yarn tied below the knee. 

TACAIi (TKXEHID.TI) 
(Plate XXXVI) 

The artist has figured in this plate one of the most common Navaho 
katcinas personated by the Hopis. The eyes are black, liorizontal 
bands, curved at the outer ends; the snout is long. On that side of 
the head which is turned to the observer there is a symbol of a half- 
formed squash surrounded by red horsehair, and to the opposite side 
of the head are attached two vertical eagle feathers. On the crown 

)il ETH— 03 T 



98 HOPI KATCINAS [eth. ann. 21 

of the liead are variegated parrot feathers. The red fringe on the 
forehead represents the hair. 

TACAB (yEBITCAI) 

(Plate XXXVI) 

The name of this Navaho supernatural is translated Grandfather 
katcina, and the Hopis say that the Navaho name has a like meaning. 
The artist has depicted on the mask a stalk of corn on a white face. 
The eyes and mouth are surrounded Ijy two half rectangles. A 
conventional ear of corn is painted on the left cheek. There is like- 
wise a crest of eagle feathers on the head. Yebitcai wears a blue 
calico shirt, black velvet pantaloons, and Navaho leggings. Botli the 
pantaloons and the leggings ha\-e a row of white disks along the out- 
side which represent the well-known silver buttons, and he wears a 
belt of silver disks strung on a leather strap. A buckskin is repre- 
sented over his right shoulder, and in his left hand he carries a bow 
and two arrows, and a skin pouch for sacred meal. 

TACAB 
(Plate XXX VI) 

The artist has also represented another Navaho katcina with points 
of symbolism similar to that of Yebitcai. The face is painted white, 
with crescents under the eyes and mouth. There is a representation 
of a stalk of growing corn on the median line of the mask, and an ear 
of maize on each side. 

The tigure wears a red kilt and u black Iwudoleer, and carries yucca 
whips in his hands. 

SOYOHIM KaTCINAS 

Under this name the Hopis include many masked personages which 
appear in dances called by the same name (called here also Abbreviated 
Katcina dances). 

KAE 
(Plate XXXVI) 

Very few of the Hopis identified the picture of this katcina as Kae 
or Corn katcina, the name given to it by the artist. The validity of 
this identification is supported by the predominance of the maize 
symbol, which covers the whole back of the mask. 

To the rear lower part of the head are attached feathers, two of 
which are vertically placed. The right side of the face is painted 
green, and on it are markings representing sprouting corn seeds. 
The visor has wooden slats, symbolic of lightning, tied to its rim. 

On one side of the picture the artist has represented the ordinary 
triple rain-cloud syml)ol above a corn plant, and some of the Hopis said 
that the rain-cloud design should have been painted on all the pictures 
in the collection. 




TACAB (TENEBIDJI) 




TACAB !YE3ITCAI; 




TACAB 



KAE KA I C\t'i 



HELIOTVPE CO., BOSTON. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XXXVM 




A'HOTE 




AHO'TE 




PATCOSK 



HOTOTE 



HELIOTYPE CO., BOSTON. 



FEWKESJ 



SOYOHIM KATCINAS 99 



AHO TE 

(Plate XXXVII) 

Two picturos, both cHllcd Ahote, from the cry uttered by the per- 
sonator. diHVr widely from each other in symbolism. The name of 
one has the accent on the penult, that of the other on the antepenult. 

Aho'te ha.s a helmet painted yellow, with goggle eyes, a prominent 
snout, and face covered with red and black four-pointed stars. The 
tigure has two )>andoleers, a white kilt with pendent fox skin, and 
an embroidered sash. A large string of eagle feathers hangs dowu 
the back. 

a'hote 

(Plate XXXVII) 

A'hote has a l)lack helmet with great goggle eyes and a single four- 
pointed star on the right cheek, a new moon on the left. L'nlike 
Aho'te, he has two horns, one on each side of the head, and a triangle 
on the forehead painted yellow, in which are black and red rings. On 
the head there is a small fanlike feather appendage. 

TiJRTUMSI 

(Plate LXII) 

The picture of Tiirtumsi represents a goggle-eyed katcina with yel- 
low mask, on which are parallel rows of black lines extending longitu- 
dinally. The figure has a Itlack beard, to which are fastened two 
cotton strings. A row of eagle feathers is attached to the head and 
hangs down the back, as shown in the picture, and there is a rattle 
in the right hand, a bow and arrows in the left. 

wSeveral Hopis gave the name Komantci (Comanche) to this katcina. 
Possibly it was derived from this tribe, with which the ancient Hopis 
were familiar. 

PATCOSK 

(Plate XXXVII) 

This characteristic being is readily distinguished by the cactus ou 
the head and in the hand. He also carries a bow and arrows. 

HOTOTO 
(Plate XXXVII) 

Hototo katcina has crescentic marks painted green and red ou the 
face, goggle-eyes, and a short snout. In his right hand he carries an 
object on which appears the zigzag lightning symbol. 

The Hoi)is say that Hototo is so named from the cry "Hototo, 
hototo!" which the personator utters. 



100 HUPI KATCINAS [eth. ann. 21 

KEME 

(Plate XXXVIII) 

The drawing of Keme katciiia has slanting bands of yellow, green, 
and red across the middle of the face, which is painted green, with 
terraced figures in red and 3'ellow in two diagonal corners. The top 
of the head, as represented, is flat, and to it are appended bunches of 
parrot and turlcey feathers, two of which project on each side. 

The dress and other paraphernalia of Keme katcina are in no 
respect distinctive. 

SIWAP 

(Plate XXXVIII) 

Siwap katcina has a l)lack helmet with a prominent globular snout, 
green eyes, and a triangular, green-colored figure on the forehead. 
The necklace is made of corn husks, a few of which are also tucked into 
the belt. The kilt is black, and there is an antelope horn in each hand. 

IIOTCAM 
(Plate XXXVIII) 

The symbolic markings of this being are clearly broirght oitt by the 
Hopi artist in his picture. 

The face is painted green, crossed by a black band with red liorder. 
On the top of the head are radiating feathers and parrot plumes. 
Pine boughs are inserted in the armlets and belt, and there are branches 
of the same tree al)out the neck. The kilt is white, without decora- 
tion, and the sashes are embroidered. 

From the linguistic similarity of the name Hotcani to Hotciluni of 
the Sia, mentioned by ]Mrs Stevenson, they are regarded as identical. 
The Hopi \'ariant is probably derived from the Keresan. 

TAWA 
(Plate XXXVIII) 

The Sun katcina has a disk-shaped mask, which is divided by a 
horizontal black Iwnd into two regions, the upper being subdivided 
into two smaller portions by a median vertical line. The left lateral 
upper division is red, the right yellow, the former being surrounded 
by a j'ellow and black border, the latter by a red and lilack. In the 
lower half of the face, which is gTeen, appear lines i-epresenting eyes, 
and a double triangle of hourglass shape representing the mouth. 

Around the border of the mask is represented a plaited corn husk, 
in which radiating eagle feathers are inserted. A string with attached 
red horsehair is tied around the rim or margin of the disk. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XXXVIII 




KEME 





HOTCANI 




SIWAP 



TAWA 



HELtOTYPE CO., BOSTON. 



BUREAU OF AMERICAN ETHNOLOGV 



TWENTY-FIRST ANNUAL REPORT PL. XXXIX 




MUZRIBI 



_ENYA 



h^EL OTYP£ CO., BOSTON. 



FEAVKEs] SOYOHIM KATCINAS 101 

In his left hand T:iwa carries the flute which is associated with him 
in certain Ilopi solar myths." 

It will be found that this type of sun symbolism is to be easily 
detected in various katcinas of dill'erent names which have t)een men- 
tioned, and it is mon? than i)roliable that many of these, possessing the 
same, or nearly the same, symbolic markings, are sun gods under dif- 
ferent names. This multitude of sun gods is I'eadily explain(>d by the 
composite nature of the present Hopi peojjle, for each clan foi-mcrh' 
had its own sun god, wliich, when the clan joined Walpi, was added 
to the existing mythological system. The type of symbolism has per- 
sisted, thus revealing their identity. 

KAU 
(Plate XXXIX) 

This katcina is readily recognized by the two horns and dependent 
crest of feathers on the head, the characteristic mouth, and short 
i)eard. The two figures here given ditier from each other in their 
colors — one V)eing green, the other yellow. Both have characteristic 
triangular symbols on the forehead. 

IIUZKIKI 
(Plate XXXIX) 

The j)icture of Muzribi, the Bean katcina, has on each side of the 
mouth, or snout, the sprouting seed of a bean. The face is lior- 
dered by yellow and red marginal lines which are continued into the 
curved markings, representing bean sprouts, on the cheeks. 

There are four horizontally-placed feathers on the top of the head, 
and a biuich of smaller feathers at their attachment. 

LENYA 
(Plate XXXIX) 

Lefiya, the Flute katcina, as shown in the picture, has a green face 
with rectangular eyes, the left colored yellow bordered with black, 
the right blue with the saun' colored liorder. There are chevrons of 
black lines on the cheeks; the mouth is triangular in forni. 

Attached to the crown of the head there is an amnilet made of 
corn husk painted green, in which are inserted artificial flowers and 
feathers. 

Lefiya wears on the back a tablet made of skin stretched over a 
rectangular frame, the edge of which is shown on each side of the 

"There are many published pietures of the Hupi symbolic sun disk. See Fifteenth Annual Report 
of the Bureau of .\meriean Ethnology, 18y7. pi. civ; .\merican Anthropologist. vol.,x. isy7, pi. ii, Hgs. 
36, 37, 40, pi. IV, fig. 112; .Journal of American Folk-Lore, vol. VI, 1893, pi. I; Proceedings Washington 
Academy of Science, vol. ii, 19UU. pi. .x.xxii. 



102 HOPI KATCINAS [eth. ann. 21 

neck and body. The dentate niarking-s on the visible edge represent 
a phiited corn Imsk border, and the apjjended red marks represent 
hoi'sehair. The two objects extended horizontally on the upper 
corners are eagle feathers arising from a cluster of feathers at their 
attachment. 

Lefiya carries a flute in his left, a rattle in his right hand. 

PANWU " 
(Plate XL) 

Pafiwu. the Mountain Sheep katcina, is represented by two figures, 
one of which wears a kilt tied with gi-eat cotton girdle, shirt, and 
leggings, while the other is naked. The heads of these two figures 
are practically identical, ])oth having two imitations of sheep horns, 
along which are drawn zigzag lines in green color, representing light- 
ning. The mask has a protuberant visor, fi'om which hang turkey 
tail feathers. The snout is prominent, and there are artificial squash 
blossoms on the sides of the head. The naked figure has the back 
and sides of the body and outside of the limbs painted blue or green, 
with the abdominal region white. Attention is called to the peculiar 
unknown lx)dies inserted into armlets and garters. 

The other picture of this katcina has the same symbols on the mask, 
but the figure wears a Inickskin shirt and fringed leggings. A white 
kilt with red and Itlack liorders is tied about the loins bv a great 
cotton girdle, and a semiciiTulai' framework with attached feathers 
is carried on the liack. 

TIWENU 

(Plate XL) 

The picture representing Tiweiui has a tablet on the head, the 
upper rim of which has a terrace form I'epresenting rain clouds. On 
the sides of the face are pictures of symbolic corn ears of difl'erent col- 
ors, that on the left representing white corn, that on the right, green 
corn. The semicircle painted on the tablet represents a rainbow above 
a white field in which is a four-pointed star. 

The eye slits are painted black, with a white margin. The lower 
part of the face is black, the chin white. There is a projecting snout, 
with teeth and red lips. The figure carries a pine branch in each 
hand. 

KOROCTf 

(Plate LXI) 

This is a Keresan katcina, as its name'' .signifies. The picture 
represents a plain mask with a white or l)lack arrowhead figure for 

«For picture of the doll, see Internationales Archiv fiir Ethnographic, Band vii, pi. vii, fig. 14. 
'' Akoro.sta. The words sung by KoroctCi are Keresan, as is the case with tliose sung by several 
other katcinas of eastern origin. 



BUREAU OF AMERICAN ETHNOLOGY 



rWENTY-FIRST ANNUAL REPORT PL. XL 




PANWU 





'V 








TIWENU 



KWEWU 



MELIOTVPg CO., BOSTON. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XLI 





&»»- 




TCUB 



CIPOMELI 




SOWINWU 



MEUIOTYPE CO., BOSTON. 



^■'■■"'^K*'] SOYOHIM KATCINAS 1()3 

mouth and two horizontal black marks with upturned onds for eves. 
The face is green, with red, j'ellow, and black l)order: the ears have 
pendants of corn husks. The blanket is white, with (Mubioidered 
border. 

Each figure carrier in one hand a skin pouch with sacred meal, and 
in the other a rattle or a number of deer scapuhe. 

KWEWU " 
(Plate XL) 

The picture representing the ^^'olf katcina lias a well-drawn wolfs 
head with projecting mouth, and a wolf's paw, painted black, on each 
chcclv. To the tips of the ears are appended feathers, stained red. and 
there are eagle feathers on the side of the head. 

The kilt is made of horsehair, stained red. hanging from a belt 
which supports the breeciiclout. The legs and forearms are spotted. 
Kwewii is generally per.sonated with the Antelope and Deer katcinas 
running back and forth along the line of dancers, assuming the 
posture represented in the drawing. 

TCt'-B '' 
(PUitfXU) 

The picture of Tciib, the Antelope katcina, represents a l)eing 
with two antelope horns on top of the head, an hourglass design in 
black on th(» face, black spots on each cheek, and a Ininch of feathers, 
from which arise two eagle tail f(>athers, on the back of the head! 
The mask has a long protuberant snout and an artificial squash l)lossom 
on each side. 

The l)odily d(>coration and dress are in no respect characteristic. 
In the hand thei-e is a stafi'. to the top of which feathers are attached. 
The symbolism of Tciili katcina is very close to that of Sowiiiwu. 

SO^VINWV 
(Plate XLI) 

In the three i)ictures of Sowifiwu the artist has repres(>nted two 
Deer katcinas ascribed to the old pueblo Awat()l>i. and with thcni a 
deer hunter of that pueblo, the tradition of whom is still told at Wtilpi. 

The Deer katcinas have green helmets with projecting visors, from 
which hang rows of turkey feathers. Deer horns are attaclunl to the 
top of the head and two eagle tail feathers project from the back. 
There is an hourglass design in black on the middle of the face and a 
black dot on each cheek. A circle with radial lines, denoting the six 
cardinal points, is painted onCach side of the mask. 



"For picture of the doll, see Interniitinnnlcs Arehiv fiir Ethiiograpliie, Band vii, pi. v, tig. :;. 
f' For picture of the doll, see same volume, pi. vll, fig. 13. 



104 HOPl KATCINAS [eth. ann. 21 

The hunter has tlie chevron syniljolic of the eagle over the nose 
and wears a kilt of red horsehair. He wears a bandoleer and a netted 
shirt. In his rig'ht hand he carries ;i rattle, in his left a how and 
arrows. 

The author has obtained the following legend regarding the deer 
hunter: An Awatobi maid gave birth to a child, Avhich she hid in a 
cleft in the mesa side. Isauu (Coyote) found this bal)e and carried it 
in her mouth to Tciibio wi'iqti, the Antelope woman, who lived in 
Awatobi. TciibiQ wtiqti had milk and brought up the child, who 
became a celebrated hunter of antelopes. 

The Sowinwu katcina has not been personated of late years by the 
Walpi men, but there is good authority for the statement that it has 
been represented within a few years by the Mishongnovi people. At 
the period of the destruction of Awatobi main' of the clans went to 
the [Middle mesa and one or two of the Awatobi cults are still more 
vigorous there than elsewhere. 

CIPOMELLI 

(Plate XLI) 

The figure represents an ancient katcina peculiar to the pueblo 
Hauo, but now rarely personated. 

TUIHAE 

(Plate XLII) 

The picture of this katcina has a face divided into a yellow and 
green section by a vertical black line. The lower part of the face is 
separated from both ])y a horizontal black line, and is colored red. 
In the middle of this red zone there is a rectangular chin painted 
white, the pigment which gives the name to the figure. Both llopis 
and Tewas call this katcina Tumae (white earth), referiing to the white 
pigment on the chin. 

MATIA 

(Plate XLII) 

This figure has a human hand painted on the face, on which account 
it is called Matia, or Hand katcina. Another designation, Talakin, 
refers to the girl who follows, stirring the contents of a cooking pot 
which Matia carries on his back. He is said to appear in the foot 
races, but the author has never seen him per.sonated at Walpi. 

A being with the figure of a hand on the face occurs also in Zufii 
dances. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XLiI 



:S*sAg: 




MATIA 



CLIOTVPE CO.. BOSTON. 



BUREAU OF AMERICAN ETHNOLOGY 



TWEMTv-FIRST AMNUAL REPORT PL. X.LM. 




'^^V 




PIOKOT 





TURKWINU 



TURKWINU MANA 



HELIOTYPE CO., aOSTON. 



fE^KEs] SOYOHIM KATCINAS 105 

I'lOKOT 
(Platf XLIII) 

Tlie pictures of this ivatrina have a (.■ircle of various c'oiors on tho 
forehead and red chih-shaped bodies on the cheeks. The tijrures wear 
embroidered sashes on their shouhlers — an unusual position for these 
objects— and tight-titting blaciv kilts, tied above with green belts. 
Evidently the distinguishing synil)ols of Piokot are the diagonal club- 
shaped marks on the cheeks, for two other pictures of Piokot, by a 
different artist, have neitht .• the \ai'iegated circle on the forehead nor 
the eml)roidered scarf about the neck. 

TiRKWINU 
(Plate XLIII) 

This figure has an undecorated mask with a row of parallel marks 
symbolic of falling rain, on the upper edge, where there are likewise 
three semicircular figures representing rain clouds. A row of turkey 
feathei's is drawn before the face. The hair and beard are represented 
by pine boughs. It carries a ceremonial water gourd in each hand 
and wears a simple white kilt with green border, decorated with red- 
colored rain-cloud symbols. 

The name (ti'irkwi) indicates that this katcina was derived from 
some mountain pueblo. The Tewas give the same name (Pompin) to 
it that thi>y give to the San Francisco mountains. One of the be.st 
traditionists has said that this katcina was derived from people who 
once lived in the foothills of these mountains. 

TlRKWIxf MANA 

(Platr XLIII) 

The maid or sister (,t Tiirkwinu has a headdress in the form of 
a teiraced tablet, upon which semicircular rain-cloud symbols are 
painted. She likewise has pine boughs representing hair. 

Her face is divided by a median band, with parallel horizontal Wack 
lines, into two parts, the left side being painted brown and the right 
painted white. There are semicircular lines about the mouth. She 
wears a white l)lanket bound by a great cotton belt, has turkey feathers 
tied to the blanket, and carries a cake in her hand. 

TOIIO 

(Plate LXIII) 

Toho, the Puma, wears a mask of green color, with a projecting 
snout armed with teeth. Eagle feathers are attached to a string 
hanging down the back, and there are parrot feathers in the hair. 



106 HOPI KATCINAS [eth. a.nx. 21 

The body has yellow pariillel burs on breast, arms, and leg's. The kilt 
is of horsehair staiued red, and in each hand is a whip made of yucca 
wands. 

KUTf'A 
(Plate XLIV) 

Kutca, White katcina, has a white mask with two parallel vertical 
black marks on each cheek and a mouth of triangular shape. 

There is a horn tipped with an eag-le feather attached to the left 
side of his head; its proximal and distal extremities are connected 
by a string, to which is tied red horsehair. A sunflower symbol is 
depicted on his forehead, and there are eagle and parrot feathers on 
top of his head. He carries a bow in the left hand and a bundle of 
sheep scapulae in the right, and wears over a spotted (calico) shirt a 
white cotton blanket decorated with butterfly and rain-cloud symbols. 
On his back is a mountain-lion's skin. 

KUTCA MANA 

(Plate XLIV) 

The sister (mana)" of the preceding has, like her brother, a white 

mask with two parallel black marks on each cheek. The hourglass 

bodies on each side of the head represent whorls of hair, but are made 

of corn husks. 

rECiciMtr 

(Plate XLIV) 

This tigure has a green mask, with projecting snout, arising from 
a fringe of sheepskin stained red. The eyes are protuberant and 
colored 3'ellow. Thei-e are colored feathers on the crown of the head 
and two eagle feathers at the back. The paw of an animal is depicted 
on each cheek. The figure is clothed in a rabbit-skin I'ug, girt with a 
belt, has naked feet, and wears a pair of red horsehair anklets. The 
wands in the hands are of cactus, and to their ends roasted ears of corn 
are tied. 

YEHOHO 
(Plate XLIV) 

The left cheek of Yelioho is colored yellow, the right red; they ai'e 
separated by a l)lack Viand. The eyes are curved at the corners, and 
on the head there are two horns. The necklace is made of pine 
boughs. 

This katcina wears a rabbit-skin rug and an embroidered belt, and 
across the 1)od_v there are two bandoleers formed of ears of roasted 
corn tied in strings. He holds an ear of the same in each hand. 

The garment worn by Yehoho is called tokotcpatculia. and the corn 
on the bandoleers is called takpabu. 

a Mana literally means maid. 



BUREAU OF AMERICAN ETHNOLOGY 



TV/E.NTY-FIRST ANNUAL REPORT PL.XLIV 




-r-.Ci'r-O 



URCICIMU 



MEtlOTVPE CO., BOSTON. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XLV 





SIO 




SIO MANAAN3 THREE KOYIMSI 



MELIOTTPE CO., BOSTON. 



FEWKES] _ ZUNI KATCINAS 1U7 

ZuNi Katcinas 

SIO 

(Plate XLV) 

The Zufii katcina" ha>; designs on the face which recall the solar 
sj'iubols. The upper part is divided by a vertical line into two rcyions, 
one red and the other yreen {blue in the picture), the right-hand side 
beino' bordered bv vellow and green, the left-hand side l)v red and 
spotted bands. The remaining or lower part of the face is lolored 
green; the left eye is painted yellow. There is a long, slim, yellow, 
protul)erant snout. A symbolic s(iuash is appended to the right side 
of the helmet, and two vertical eagle feathers are tied to the left side. 
There are likewise indications of a fan-like crest of eagle feathers 
on the top of the helmet and a cluster of highly colored feathers at 
the point of attachment of the two vertical eagle feathers. 

SICl MANA AM> THREE K(1YIMSI 

iPlatf XLV) 

In this picture the Zufii maid and three nuidheads are represented 
as they appeal' in an East mesa ceremony. 

The maid wears a maskette like that of Anya mana, and holds aloft 
in one hand a l)adge of otBce. which among the Zunis is beautifully 
formed of parrot feathers. In her ntlier hand she carries a clay 
basket or sacred meal receptacle. Her headdress is Zufii rather than 
Hopi. 

The figures of th(^ Koyimsi are cliaracteristic. each wearing a 
helmet with cloth knobs full of seeds. Two of these beings, who 
wear small fawn skin bandoleers, hold aloft rattles, and one has a 
drum, which he is represented as lieating with the characteristic Zufii 
drumstick. 

CITULILf: 
(Plate XLVri 

The significance of the Zufii name C'itidilii'' is shown at once t)y the 
rattlesnake on the forehead. 

The two pictures of Citulilii ditier only in the color of the mask 
and of the snake on it. One has a yellow, the other a blai'k face; 
the snake on the former is green, that on the latter is brown. 

The fan-shaped crest over the helmet is made of turkey tail feathers 
and the red mass represents painted wool. The snout is long and 
pi'otuberant, with a red tongue made of leather. 

" For description of dance called l)y this name, see Journal i*f American Etlinotn^y ancl Arclifeology. 
vol. II, 1892. 
f* Cetola, a Zuiii word for rattlesnake. 



108 HOPI KATCINAS [eth. ann. 21 

The fostuming of Citulilii is simikir to that of the Hopi Snake 
prieists. although the liocU', save the forearms and legs, is not painted 
red, l)ut bhuk. lie wears an armlet to which are fastened strips of 
buckskin, d^'ed red. The })andoleer is also stained red. The kilt, 
like that of Snake priests, is painted red, and upon it is drawn a 
zigzag design representing the Great Plumed Snake, with alternating 
white bars and angular designs. The green bands abov(^ and below 
represent rainbows. The .sash is of l)uckskin, stained red. The heel 
bands have the same color and are made of horsehair. Citulilii 
carries a yucca whip in each hand. 

There is said to be also a red, white, and green CituliUi katcina. 

TEfK 

(Plate XLVI) 

The picture of this katcina was identitied by most of the Hopis as 
that of a Sio or Zuni katcina. The symbolism of the mask is similar 
to that of Tacab katcina, with which it is sometimes confounded. 

PAKWAIU 
(Plate XLVI) 

The picture of Pakwabi represents a warrior. lie wears a war 
bonnet made of buckskin, with perforations and an apex tipped with 
a feather. Four archaic rain-cloud symbols are painted around the 
lower rim. 

The face is black, the eyes are white, the snout is long and project- 
ing, the hair is done up in a queue down the back. The Idue covering 
of the bod\' is of calico, over which is thrown a Imckskin. A bandoleer 
is worn over the left shoulder and the kilt has Navaho silver disks. 

The pantaloons and leggings are likewise Navaho, the former 
velvet, with rows of silver buttons. In his right hand Pakwabi 
carries a whizzer, ornament(>d with a zigzag lightning symbol, and in 
his left are a bow anil tirrows. 

The name is evidently from some place or pueblo from which the 
personage was derived. If so, the name of that inieblo may have l>eea 
derived from pakwa (frog), obi (place). 

KWACUS ALEK TAKA AND ALO MANA 

( Plate XLVIl) 

The picture of Kwacus Alek taka has a green mask with red back 
and two eagle tail feathers resembling horns, one on each side. 

Alo mana, the sister of Alek taka, has a white maskette with 
artificial wig and feathers dependent from the lower rim. She is 
represented in the characteristic attitude assumed in her dance. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-RRST ANMUAL REPORT PL. XLVI 




CITULILU 





TEUK 



PAKVVA3I 



HELtOTYPE CO., B03T0N. 



BUREAU OF AMERICAN ETHNpLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XLVII 





KWACUS ALEK TAKA 




OLD MASK (KATCINA CLAN) 



ALO MANA 




'illif-' 



%. 






OLD MASK (TCUA CLAN) 



HELiQTVPE CO., BOSTON. 



FEWKEs] ANCIENT CLAN MASKS 109 

Botii these beings are said tti he of Zufii oriu'in and tin' latter was 
formerly personated by a man from Hano. The characteristic atti- 
tude of Alo uiana is also taken bj' the girls after the ceremonial corn 
grinding elsewhere described. 

AxciEXT Clan Masks 

In th(> back rooms and dark corners of most of the important clans 
of the pueblos of the East mesa masks will be found hanging to the 
roof beams, the use of which has almost wholly been aliandoned. The 
distinctive names of these masks are difficult to ol)tain. and they are 
generally known by such designations as AViiwukoti, ancient masks 
or heads. The chiefs of the clans ordinarily claim them as their par- 
ticular property, and other men of the pueblo who arc familiar with 
their existence usually call them by the names of the chiefs. 

Some of these old masks ai'c brought foi'th from timt> to time, 
renovated, and jnit to use; others are never worn, but are carefullv 
preserved with reverence befitting their anti(|uity. for the majority 
are re])ut(>d to l)e very ancient. 

It is probabl(> that some of these masks, dingy with age and rarely 
or never repainted, lia\e come into the possession of the present own- 
ers at the death of the last meml)ers of kindred clans. Others have 
been passed down directly from I'hief to chief, still remaining in 
keeping of the clan which brought them into the country, and may 
be regarded as among the more ancient of llopi masks, rnfortu- 
nately the knowledge of their characteristic symbols ha> in some 
instances been lost. 

There are also individual masks which have not the special sanctity 
that pertains to the above. These were introduced from othcn' pueblos 
by visitors or by those who had observed them elsewhere in their 
trading or other tri})s. These are not regulai'ly used each year, l)ut 
may be l)rought out on special occasions for variety or other reasons. 
They are associated with the man who introduced them, and often liear 
his name. 

There is a general similarity in these old dan helmets, both in form 
and in symbolism, which would seem to refer them to a grou]) hy 
themselves. Among the common features may l>e mentioned the 
two horns, the radiating eagle feathers, red horsehair, and the mark- 
ings on the face. Thus the clan mask of Kotka (Rear chief) is almost 
identical with that of 'Wiki (Snake chief), and both resemble that of 
Naka (Katcina chief). Evidently th(\v are not totemic of tiie clan, or 
at least their symbols are not characteristic of the clan, but their simi- 
larity implies that they are symbolic of some common personations 
for w hicli they were once used. 

Of all the masks now employed in personations the author regards 
the old clan masks as nearest in svmbolic dt'signs to those of C'alako. 



110 HOP! KATCINAS [eth. ann. 21 

and it is possible that they were used iu representing- the same beings 
for which Calako masks are still employed. The author believes that 
the Calako giants are personations of sun gods and that the ancient 
clan masks of the Hopi are survivals of those once used in sun per- 
sonations by extinct or nearly extinct clans. Tlie former use of these 
masks in sun worship and their antiquity give them a particular 
sanctity; tlie chiefs rarely use them, but preserve them with great 
reverence. 

Objection might be made to this identification, for these clan masks 
have two horns, which are absent in Hopi sun masks, and the facial 
markings are different. The author theoretically connects the horns 
with those of the bison, and believes that the clans which once had 
these forms of sun masks derived them from those tribes which prac- 
ticed a Buffalo sun ceremony. 

OLD MASK (KATCINA CLAN) 
( Plate XLVII ) 

This ancient mask is called Naka's katcina from the name of the 
chief in whose keeping it now is, and pi'oliably belonged to an old 
Katcina clan. The picture represents a disk-formed head, painted 
green, with goggle eyes. The upper half of the head is surrounded 
by a plaited corn-husk border, with inserted eagle feathers forming a 
crest, in which are red lines, indicating horsehair. On each side of 
the head are represented horns, decorated with zigzag marks, which 
are repeated on the forehead. 

The mask which is here figured is not now used, but hangs in a 
back room of the house of the Katcina clan. It is said to have been 
brougiit from Kicyuba. the ancient piu'blo of this clan. Probal)ly 
the clan of which it was the sun mask is now extinct, and tlie mask 
remains in the keeping of the chief of the clan nearest related to that 
which once owned it. The sun mask of the Katcina clan, called 
Ahiil or Old Man Sun, is elsewhere described. 

OLD MASK (tola CLAX) 
(Plate XLYII) 

The ancient mask of the Tci'ia or Snake clan, called Wiki's katcina, 
in whose keeping as clan chief it is, has a rounded top, with l)earded 
face surrounded ])y a plaited corn-husk border iu which are inserted 
radiating eagle feathers and red horsehair. 

A horn is appended to each side of the head, and lietween the eyes 
on the forehead appears an arrow symbol. The liody is painted red 
and the kilt is horsehair of the same color. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XLV 











OLD MASK (HONAU CLAN) 




POHAHA :TE CLAN,i 




HOPINYU (ISAUU CLAN) 




SAMO WUQTAKA 



HELIOTYPE CO., BOSTON. 



FEWKES] ANCIENT CLAN MASKS 111 

OLD MASK (iKINAU CLAN) 
(Plate XLVIII) 

The ancient mask of the Honau di- Bear clan is called Kotka"?; 
katcina, and is in the keeping of this chief. The Reai' people Avei'e the 
tiist to arrive at "Walpi, and their last village before they came there 
was .situated at Tiirkinolii. on the mesa above Sikyatki, Avhere the 
ruins of their old home are still pointed out. Kotka belongs to the 
Spider (Kok3-an) clan of the Honau pluatry. and is not only chief but 
also the sole remaining male member of this ancient Hopi family. 

The similarity of the mask to other old helmets is striking. The 
edge of the face is surrounded 1)V plaited corn husks in \vhi<h are 
inserted eagle tail feathers forming the crest. The red marks 
represent red horsehair. The two horns are commonly found with 
Wiiwiikoti masks, and the beard is not an uncommon feature. The 
red object protruding from the mouth represents a tongue. 

POHAHA (TE clan) 

(Plate XLVIIIl 

This picture represents a katcina called Pohaha by the Tewas, 
Nalucala by the Hopis. the mask t)f which is owned by A\'ehe. a mem- 
ber of the Te clan. The propriety of the name Nalucala (four horns) 
appears from the picture. The face is divided as in other sun masks, 
and there is a hideous mouth and beard. In the right hand the figure 
carries a whizzer or bull-roarer, and in the left a bow and arrows. It 
wears a bandoleer on the shoulder, over which is thrown a buckskin. 

The leggings remind one of those worn by t\w eastern or Plains 
Indians, with whom the Tewas were formerly connected. This is 
iindoul)tedly one of the katcinas which the Tewa colonists brought to 
the East mesa in early times. 

HOPiNvr (isAi r clan) 

(I'hite XLVIIIl 

This pictui-e represents an ancient personage of the Isaml (Coyote) 
clan, and is commonly known as Lesu's katcina, from the fact that 
the mask used in personating it is in the keeping of this man, who is 
the clan chief. 

The face is divided by a median vertical line into two fields, one 
colored white, the other green. The lower part of the face, sepai-at(>d 
from the upper 1)V a horizontal line, is colored red, and thei-e is a 
long, pointed' snout. Both sides of the face are covered with small 
crosses or .stars. 



112 HOPI KATCINAS [eth. axn.21 

A row of eag'le feathers is continued from tlie head down the back, 
with red lines sliown among the featliers, indicating horsehair. 
There are highly colored parrot feathers on the top of the head. 

Accompanying the figure of Hopiiiyu, the artist has drawn a pic- 
ture of Samo wi'ujtaka (Old ]\Ian Cactus), who carries a cactus fruit 
in one hand and a basket of the same on his back. 

Hopinyfi is sometimes called a Sik_vatki katcina. as the clan by 
which tlie helmet is now owned formerly lived in a pueblo near 
Sikyatki, called Ktikiitcomo, which is now a ruin. The author has 
seen a fragment of pottery from Sikyatki. on which is drawn a face 
identical in symlH)lism with that which is here depicted as charac- 
teristic of Hoiiiiiyii." 

KE TOWA BISENA 

(Plate LXII) 

This ancient mask l>elongs to the Bear family of Hano. and has a 
general similaritj- to Kotka's* mask, or that of the Honau (Bear) 
family of Walpi. 

There are the same radiating eagle feathers al)out tiie head, the 
lozenge-shaped e^^es, mouth, and long beard, but no horns- are repre- 
sented in the picture. In place of the latter we have, on the right- 
hand side, a symbolic squash blossom, and on the left, feathers. 

The katcina, as represented, has a fox skin about the neck and a 
bear skin over the shoulders. He carries a ceremonial water gourd in 
the right hand, a small pine tree in the left. The artist has also 
represented two bear paws on the feet. 

Masks Introdu(^ed by Individuals 

8I() (sOYOWa) 
(Plate XLV) 

A Ilopi named AYikyatiwa'' introduced a few years ago into Walpi 
from Zuni a katcina to which the name Soyowa has been given. 
The picture of this being shows a mask with two upright tablets, one 
on each side, terraced to symbolize rain clouds. On the front of the 
lower part of these tablets there are symbolic sunflower symbols, and 
the visor of the mask has the form of a crest of eagle feathers. Two 
figures painted on the forehead are rain-cloud symbols. The face is 
green, with three oblique lines, colored yellow, red, and blue, on each 
cheek. The introduction of this katcina by a man still living at 
AValpi is an instructive example of the way in which additions have 
been made to the Hopi pantheon in modern times. 

o The etymology of this word is doubtful, but there can be detected iu it a likeuess to the word 
hopoko (eastern), referring, no doubt, to its origin from eastern pueblos, from which the Sikyatki 
clans are reputed to have come. 

'' Kotka really belongs to the Spider clan, which all regard as one of the Bear group. 

I" Wikyatiwa is a member of the Walpi Snake clan. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. XLIX 




YUNA 




WAKAC 



YUNA MANA 




IVlAhv I ij 



HELtOTYPE CO., BOSTON. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL R 



EPQRT PL. LI 




MEL.OTVPE CO., BOSTON. 



FEWKEs] KATCINAS APPEARING IN WAWAC 115 

HEMICO 

(Plate L) 

The picture represents an Indian pursued liy tiie dreaded katcina 
called Heniico." The bundle of paper-bread and a tew eais of roasted 
corn which liano- above them are prizes. 

Hemico has in his hand a pair of sheep shears, with which, if he 
overtakes his opponent in the race, he cuts oti' his haii-. In his ri^ht 
hand he carries a 3'ucca whip, with which he also flous his opponent. 
Other characteristic sj'uibols of this beino- are parallel bands of color 
across the forehead, and rini>' figures of various colors dependent from 
a yellow band around the top. 

Hemico is said to havi^ been derived from Sikyatki, and it is 
recounted in legends still preserved that he cut a Walpi girl's throat 
with a stone knife, the deed which ultimatidy Itnl to an attacdv on 
Sik^-atki by the Walpians and the destruction of that pueblo. 

V 

TCUKAPELLI 

I Plate LI ) 

These two beings, one of whom wears a peculiar mask, represent 
episodes sometimes introduced during katcina dances as a byplay to 
anuise spectators. In this instance one of t\w Tcukapellis'' has under 
his left arm a bag full of clay balls, one of which he holds in his right 
hand in the attitude of throwing it at his companion. The other has 
four tufts of hair fastened to the top of his head. The bodies are 
naked, save for a breechclout, and are smeared with mud. 

PALABIKUNA 

( Plate LI ) 

This katcina appears in the Wawac, as is indicated t)y the rolls of 
paper-bread hanging above the figure. He wears a red kilt.' which 
gives him his name, and carries yucca wands in his hands with which 
he Hogs the naked nuuiers in the races if he overtakes them. The 
objects on the sides of the head are frameworks of sticks. 

KONA 

(Plate LI) 

Kona, the Chipmunk katcina, likewise aj)pears in the Wawac, as 
the prizes of yellow and red paper-bread hanging above the figure 

a The word heiuico is applied to the queue in whleh Uie H<ipi meii tie their huir behiud their 
heads. 

i-Mud bill! (teiika) thrower. 
<• Pala, red. pitkoue, liilt. 



IK) HOPI KATCINAS [eth. axx. 21 

indic'iite ;ind the yucca whip.s in hi.s hands imply. The mask repre- 
sents the head of the chipmunk, and the body is painted in parallel 
stripes to make the resemblance even more realistic. 

MAGMAHOLA 

(Plate LI) 

This Ix'ing sometimes takes part in the foot races. The picture 
shows a olol)uiar mask, two .sausage-like appendages on the top of the 
head, and an old planting .stick in one hand. 

TCILIKOMATO 

(Plate LI) 

This picture represents a hunting Ivateina, with rabbit sticks 
(putckolui) in l)oth hands. There are two vertical black marks on 
each cheek and two horns on the head. Tcilikoniato is personated 
in foot races. 

WIKTCINA 

(Plate LID 

This being assists the clowns, and amuses the spectators by throw- 
ing mud during the dances and festivals. 

PIPTUKA" 

(Plate LII) 

Piptuka appears in public dances and is a participant in the antics 
of the nuidhcads, or clowns. He carries a hoe over his shoulder and a 
lalanting stick in his left hand, indicating his connection with planting. 

PATUN 
(Plate LII) 

Patuu, the Scjuash katcina, is represented as a man with body 
painted green with l)lack stripes, bearing scjuash blossoms in his 
hands. The mask is of the same green color, with black stripes, and 
is made of a large gourd bearing an imitation of a squash flower on the 
larger end. 

TATACMU 
(Plate LIII) 

These tw^o figures are playing a game which is sonu^times intro- 
duced in katcina dances. This game consists mainly in striking a 
buckskin liall with a stick. Each person holds the end of a string 
attached to this ball, which flies back and forth as struck by the 
players. 

«St'e Journal of .American Kthnology und Arclueology. vol. ir. 1S92, p. 82. 155. 



BUREAU OF AMERICAN ETHNOLOGY 



IWENTV-FIRST ANNUAL REPORT PL. Llll 




/0^''!fv^-A 



i 





TATACMU 




■^53i^ 



PASKI 



HELlOTyPe CO., BOSTON. 



,\ :■ 




CO 

< 

z 

O 
CO 

cc 
al 
□. 

z 
< 

Q. 

o 
< 



"''"■'''••'l NAKOPAN PERSONAGES 117 

They wear ma.sk^ which have no.se, eyebrow>. and luduth ivpre- 
.seiitod in relief. The eyes liave hlaek ra'diatino- li„,>s. and tiiere is a 
hhic-k zone on the lower edoe of tlie mask. The huii- is a fraonieiit of 
sheepskin painted Ijlaek. and tiieiv are several featheis on the iiead. 
Eacli player has eagh- tail featiiers tied to his shoulders. 

I'A.SKI 

ll'latc LIII) 

These pictures of Taski represent a plantinu- katcina. An cxaniina- 
tion of the masks shows one with' red and oreen i)araliel lines <>„ the 
eheek.s, the other with a l)roa(l red hand. V)ne ha,- th.' iiair done up 
inacpieue hehind; the other has it hanuing- down the hack. Both 
wear hlaek helts on their loins and have white kilts thrown over the 
shoulders in a peculiar «ay. They ai'e represented a- using modern 
hoes." 

>Jakopan Pkrsonages 

(Pl;iti' I, IV) 

A siiort distance from the ruin of Sikyatki there i> a cave in the 
side of the mesa .•oneerning which there is a well-known tradition 
pre.serveil to our time. It .seems that when Sikyatki was in its prime 
two children left their home and lived in this cav hidd.M, fn.m th.-ir 
mother. Their hiding place, at tirst unknown to their parent, was 
afterwar.l discovered, and their mother dailv brought th.'m food and 
laid It on the rocks above the cave. The children" us,.fl to gc. to this 
place to obtain the food, and a i)ictograph still \ isibl,. there marks the 
place where they sat. 

The author was anxious to get a picture of the Nakopan li.,ya. or 
the Nakopan children, as they are called, and this plate drawn by a 
Hopi named Winuta is the r..sult. The following i.ersonaoes live 
depicted in the pictui'e: " 

'/, Telavai or Dawn katcina: /.. Hahai wuqti: -. Mana. maid: ,/. 
Paiakyanul; , . Hehea katcina; /; Anya katcina: </. Tatciditi. 

On ac.-ount of the illicit l..v.> of Hahai wiaiti aii.l Paiakvamu. 
who ai(> repre.sented arm in arm, Telavai. her husband, sought the 
maid, who.se arms he grasps. Hehea, Anya. and possiblv Tatci.kti 
the .hildren, tied from Sikyatki and lived in a neighboring cave. 

This picture, .so far as the evidence goe.s, supports thcT belief that 
the Sikyatki people were familiar with the katcina cult; and it is 
instructive to notice that it portrays some of the most ambient katcinas 
of the Hopis. 



1 1n old times a pluming .stick was employed. 



118 HOPI KATCINAS [eth. a.v.n-. 21 

Beings not called Katcinas 
lakone mana 

(Plate 1-V) 

The two inaid>^ represented in this picture appear in the basket 
dance called the Lalakonti. The Ijands on their heads suppoi't rain- 
cloud symbols, and to these l«inds arc attached horns and squash- 
blossom symbols. The objects rising- vertically from the back of the 
heads and the clusters in the same place represent eagle tail feathers. 

The faces of the girls are painted yellow, with Itlack bands across 
the temples and from each corner of the mouth to the ears. In their 
hands they carry half corncobs with two appended eagle feathers, 
which objects an> thrown into figures of rain clouds made of meal on 
the ground by tlieir male companion, called Lakone taka. 

The dress of Lakone mana, especially the appendages to the head- 
band, differs somewhat in the different Hopi pueblos, as may be seen 
by consulting a description of the Imsket dances." 

MAMZRAU MANA 
( Plate h\ ) 

These pictures represent the two girls who apjiear in the Maraupaki 
or Mamzrauti, an October festival, in which the women carry in their 
hands wooden tablets bearing figures of corn and rain clouds, and other 
designs. 

The thighs of the personators are painted with black rectangles, and 
on the heads there are wooden frameworks with apical (>agle feathers 
and red horsehair. They wear kilts reaching nearly to tlie knees, the 
only instance to the author's knowledge of the use of this garment b_v 
girls in ceremonial dances. Their hair is tied down the back. 

PALAHIKO MAN'.\ 

(Plate LVI) 

This figure represents Palahiko mana as she appears in the Mamz- 
rauti ceremony. The head tablet is tied by a string und(!r the chin, 
and to this tablet is attached a l)and wliich passes over the forehead, 
as shown in the picture. The tablet is made of flat lioards. and con- 
sists of six parts, two vertical, two lateral, and two diagonal, each 
representing ramcloud symbols tipped by eagle feathers. 

The red objects, one on each side between the lateral and vertical 
components of the tablet, are symbolic squash blossoms, or the whorls in 
which Hopi maidens dress their hair. The cup-shaped, pedunculated 

n Journal u( American Fulk-Lore, vol. xii, 1899. p. 81-96. 



BUREAU 0^ AMEHICAK iilHNOLOGY 



TWENTY-FIRST ANNUAL RF' 




LAKONE MANA 





MAMZRAU MANA 



MELtOTVPE CO.. BOSTON, 



FEWKES] 



BEINGS NOT CALLED KATCINAS 119 

ohiocts in the hair ropresont corn flowers. The l.uul .en.ss the f..re- 
heLl marke.l with hurs represents un eur .>t eorn und th. e.l bo^ s 
attached to eaeh en.l are fragu.ents of sheepsk.n symbols ot eoin 
tassels Two eagle tail feathers also are attaehed to each end .-t the 
symbolic corn ear. The median object, colored green, hanging between 
the eves, reijresents a fragment of Halioti.s shell. 

Red chevrons are painted on the face. The square, greet, i^Muhints 
one on each side of the head, represent tuniuoise ear pendants, which 
are hi-hlv prized bv the Hopi maidens. 

Palahiko mana" wears three blankets-a kilt, thrown across the 
right shoulder and hanging under the left arm, with ram -cloud and 
fa!lino-rain designs embroidered on it, and two wedding .lanktHs, 
with Triangular rain-cloud and buttertiy symbols, tied about the body. 
The ends of the great white girdle are shown under the upper of these 
blankets on the left side. The necklace is of coral K^ads. and stnng> ot 
turquoise pendants are shown about the neck. The hgure carries a 
feathered stick in each hand. 

HOri f'ALAKO MANA 

(Plati-LVI) 

On one of the two pictures of this being is seen a mask with a 

prominent tablet almost identical with that of the precedmg. The 

ablet represents terraced rain clouds, of which there are two vertinxl 

and two horizontal, one of each on each side. The object with b.t.d 

tips on each side of the tablet represents the squash blossom, symbohc 

of maidens' hair dress. .,, , . .i .. 

Across the forehead is a symbol of an ear of corn, with two teatheis 
attached to each end. The ring hanging over the forehead represents 
a fnunuent of Haliotis shell. There are imitation tlowers mac e ot 
wood^epresented in the hair. The left eye is yell.^w the nght blue 
The chevrons on the cheek are similar to those found on the face ot 

Palahiko mana.'' i • i : 

The artist has represented a garment of feathers, over which i^ 
thrown a white ceremonial blanket with embroidered border, ihe 
two adjacent trees are pines. 

BULI MANA 

(Plati-LVII) 

Bull mana. the RutterHy maid, appears in a dance which was intro- 
duced from the Kio Grande pueblos, where it is called the " Tablita, 
from the tablets worn by the women on their heads. Ihis dance is 

aFor picture of doll, see Internationales Arehiv "^ EthnograpMe Band ^'^^^P^^^^^^- ««■ '^^^ ^»' 
Fifteenth Annual Report ol the Bureau uf Amerioan Ethnology, 1897, pi. c\ ii, ci.x. hg. .«. 
iThe'e teings, Palah.ko mana and Calako mana, probably represent the same conception. 



120 HOPI KATCINAS [eth. ann. 21 

occasionally performed at the East luesa. Imt is uiiaccoTnpanied by 
secret rites. 

Ka<li titiure hears on the head a hoard tahl(>t, the edge of which is 
(ait into teri-aecs rejjresenting rain clouds. Figures of sunflowers or 
the sun. or other syiiihols are painted on these tablets. 

Although the pei'sonator of this maid is without a mask, her cheeks 
are painted with red spots. The I)lue or the yellow garment, as the 
case may be. is made of calico, under which is a woman's blanket, 
bound to the waist t)y a red belt. 

The small figure l)etween the two girls represents the standard 
bearer, who precedes a procession composed of men and women alter- 
nating with each oth(>r. the latter being dressed as in the pictures. 
The standard bearer carries a long pole, to the top of which is 
attached a gourd, painted black, with red-stained horsehair and parrot 
and other feathers attached. In the few representations of the But- 
terfly dance which have been given in late years, this standard bearer 
has carried a banneret on which is painted a picture of a Hopi girl. 

COTOKINUNwCl 

(Plate LVIII) 

This picture represents Cotokiiuinwu, the Heart-of-the-sky god, 
who is readily riH'Ognized by the single curved horn on the head 
and the rain-cloud symbols on the face and base of the horn. 

In his left hand ho <-arries the frameworlc of sticks which svmbolizes 
the lightning. Tliis framework has attached to each angle an eagle 
feather, which the jiainter has indicated in black lines. 

In the right hand he carries the whizzer or ))ull-roarer. a slat to 
which a string is attached, with lightning represented by a zigzag 
l)and in red. Two bandoleers are represented. The legs and forearms 
are painted lilack." 

KAISALE 

(Plate LVIII) 

This picture was identified by all as Kaisale, the name given it by 
the artist. 

KAISALE MANA 

(Plate LVIII) 

This picture represents a maid accompanied by a Hano glutton 
(Paiakyauul). The former holds an ear of corn aloft, as in the dance 
called Klahewe which is celebrated at Zuiii. 

"Tlie symbol uf the Sk.v god is sometimes an tMiuul-anned cross, otlier symbols are lightning 
designs or figures of plumed snakes. 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. LVIII 




PAIAKYAMU 



;,iAr,A 



HELIOTYPE CO.. BOSTON. 




--0 

O 



o 




FEWKES] AHi'LANI, SOVAL KATCINA 121 

A I. OSAKA 

(Plate LIX) 

Two pietuivs of .Vlosiika were <lr:i\vii l>y tlif Ilopi urti.^t. One of 
these hiis a mask with two short. ciir\cil lionis, siuli as novici'.-. wear 
in the Aaltu society. In the left iiaiul this Alosak.: carries a deei' 
horn, and in the rig-ht a representation of a bad'i'e (nionkohvi) made of 
a shit of wood." 

The second picture of Alosaka'' is more elaliorate tlian the first. 
It has the two horns on the head, and the chin is painted l)ia<-k. Tiie 
semicircuhir figure above the head represents the rainbow on which 
gods are said to travel: it is appropriately introduced with Alosaka. 
who is said to have walked on it from the San Francisco mountains to 
meet an Awatohi maid. 

A gi'eat part of the picture is taken u\> hy a large icctangular 
figure of a moisture tablet (pavaoakaci). an oi)j(>ct worn on th(^ back 
by many personators. This talilet is. stiictly speaking, a frame- 
work ovei' which is stretched tdotii or buckskin, painti'd as indicated 
in the figure.' The zigzag lines about the border represent plaitiMl 
corn husks, in which feathers are inserted. The led lines drawn 
between these feathers represent red horsehair, and the small circular 
objects, three in number on each side, are small disks made of gourds. 

AllfLANI'' 

(I'hUe LX) 

This tigur(> represents the Soyal katcina. Ahiilani. and tlic two 
Soyal manas as they appear on the morning of the last day (Totokya) 
of Soyaluna. as elsewlieri' described. The decollation of the .Vhiilani 
mask differs in its symbolism on alternati^ yeai's. accordingly as the 
.Snake or th(» Flute dance is celebrate(l. In the latter case the eyes 
and mouth are represented by crescentic marks. l)ut in the former we 
find a horizontal black band across the face through the eyes. 

Ahiilani ciU'ries under his left arm several ears of corn, and s])ruce 
boughs or twigs. In his left hand he bears a chief's badge and >kin 
pouch with sacred meal, while in liis I'ight he cari'ies a staff. 

The two Soyal manas diti'er only in the color of the corn which 
they carry; one has yellow, the othei- ))lue corn. Kach has a yellow 
maskette, before which falls a bang composed of horsehair stained 
red. An eagle breast feather is fastened to the scalp. The lower 

« For figure of monkohus, see cieseription of the New-fire eereinony. where iK-r^onalinns <.l Alosaka 
appear, -\menean Anthropologist, new series, vol. ii. 1900. p. 90. 

''The name .\losaka is the Auatohi name of the germ gorl. the Sikyatki tM|uivalent l.eing Masanrt 
aiKi Eototo. and the general name Muyniwu. 

<■ Morpholoffieally a ^nn emblem or ■' back shield " representing the sun. 

''The returning one. i. e., the sun god. 



122 HOPI KATCINAS [eth. ann. 21 

part of the mask is banded green, red, and black, and black feathers 
arc attached to its lower border. In their hands the maids carry liasket 
{ilaques, on which are rings of corn ears set on end, with cedar boughs, 
lierc represented green. In the white inclosed space formed b_y this 
ring of corn ears is raw cotton. 

In th(> Walpi winter solstice festival, the three beings here rep- 
resented emerged fiom the kiva at dawn, and sang at difi'erent points 
in the pueblo, after which they retired to the kiva and distributed 
seed corn to the women of the village." 

The similarity of the words Ahiilani and Ahiil is explained by a 
derivation of l)oth from the word ahiilti (return). The Ahiil katcina 
is the Return katcina, the tirst in Powamu to return to the pueblo. 
He is in fact the Tawa wiiqtaka (Old Maj Sun), and the similarity of 
the symbolism of his mask to that of the sun is evident. So Ahiilani 
is the "return katcina making," or the returning sun of the Patki, as 
Ahiil is the returning sun of the Katcina clan. Both these names are 
attributal names of the sun. 

Although Ahiilani, as his picture shows, has no sun symbolism in 
his mask, his crescent eyes are often seen in sun symbols. There is 
another indication that he may be in some way connected with the sun. 
A personation of Ahiil katcina is said to appear in some of the other 
pueblos in place of Ahiilani, which substitution indicates their identity. 
In the dance in the kiva the night before Ahiilani and the Soj'al manas 
appear, there is a man representing a bird which the author interprets 
as a personation of the sun;* the Soj'al manas are regarded as either 
germ goddesses or cultus heroines of the Water-house or Raincloud 
clan. In kiva exercises the personation of the sun takes an eagle form, 
which is not assumed in public, although the same god is personated 
in the plaza under the name Ahiilani. 

TANOAN NAMES FOR IIOPI KATCINAS 

In the following list are given the Hano (Tanoan) names of about 
sixty of the personages figured in the preceding pages. Many of 
these are simplv Tanoan translations of the Hopi names, a few names 
are identical with the Hopi, and a large number are entirely different. 

In the instances where the names are identical it is probal)le that 
the Hopi designation has .been derived from the Hano rather than 
vice versa, and in those cases where the Hano people know a katcina 
by its lloiji name it is possible that their knowledge of it came from 
their neighbors rather than from thoiv old home on the Rio Grande. 

The substitution of a Tanoan name for a Hopi katcina for its 
original name often sheds light on the character of the original. Thus 
Muyifi wiiqtaka is the Tanoan Naiioikusi, p]arth Altar Man; NaiToiu- 

cSee The Winter Solstice Ceremony !it Walpi. American Anthropologist, vol. xi. 1898, p. 65. 101. 
b Called Kwatoku, Eagle-sky-oae. High-sks'-eagle; one of the sun birds. 



BUREAU OF AMERICAN ETHNOLOG 



TWENTY-FIRST ANNUAL REPORT PL. 




"EUOTYPE CO.. BOSTON. 



-FEWKF.S] TANOAX NAMES KoK HoPI KATCINAS 123 

kwia. Earth Altar Wonuui. is cuILmI in ll-.pi Tuwapofitumsi. The 
lists follow. 



Hi>iii nauie 



Hano (Tanoan) name 



Alosaka 

Anya 

Atocle 

Caiastacaiui 

Calak.. 

Cipikne 

Citotd 

Citulihi 

I'oho 

CotokiuunwCi 

Eototd 

Hahai win it i 

Hakto 

Helilulii 

Hokyana 

Hototo 

Humis 

Kaii?ale 

Kalektaka ( Akus ) 

KawikijU 

Kiwati.>ka 

Kokle 

Kokopelli 

Kokyan wiiqti 

Koroctii 

Kwai'us Alektaka 

Kwahu 

Maciuahola 

Masauu 

Monwu 

Muyinwu niana 

^luyinwu taka 

Nakiatcop 

Natacka 

Niivak 

Pakwalii 

Paliilukun 

Paluna hoya 

Patcosk 

Pautiwa 



Ceni 

Onkwi'fii 

Atocl.- 

Katc'iiu'tceu 

Calaku 

Orlakfpi-niie 

Porpinki 

Citulilii 

Agaiyii 

Kwentulaoi 

Tceimili) 

Pokikwia 

Parsfpeime 

Heliliilii 

Konteilje 

Senipcitanle 

Tsewe 

Tentaiye 

Potaiye 

Papepekanne 

Tcete 

Kokle 

Nipokwaiye 

Yowanonaiye 

Estoruka 

Zekwafisaiye 

Tee 

Peiieino 

Pene 

Mahdiie 

Xaniiiukwia 

Xaniiiku.-ii 

Pelekayi 

Natacka 

Pon 

Yiitce 

Avaiyo 

Towatokwena 

Kwentcelepoe 

Pautiwa 



124 



HdPt KATCINAS 



[ETH. ANN. 21 



Hojii iiamf 


Haiio (Tanoan) name 


Pawik 


Orpin 


Pi'iukofi lioya 


Ewaile 


Sic 


Tconi 


Siu Avatc liijya 


Potedji 


mowinwu 


Pen ■ ' 


Snyohini 


Tenieilje 


Soyckn 


Soyoko 


SuniaikciU 


Sumaikoli 


Talatumi'i 


Cenikwia 


Tataukyaniii 


Tcipi waive 


Tatc-iikti 


Uiitainellipo 


Tc-abaiyo 


TcaViaiyo 


Tcakuaina 


Tcakvvaina 


Toilikoiiiat'i 


Kvvandepe 


Tciilawitze 


Tcolawit/e 


Triib 


Ton 


Tehalie 


Hoho-Pocililii 


Telavai 


Zufitele 


Tiwenu 


Tiwenu 


Tuiiiae 


Oiitoen 


Tunwup 


Ho 


Tiirkwinu 


Pompin 


Wakac 


Wakat' 


Wukdkot 


Tekwede 


Wupaina\i 


Tceta 


Wihviiyoiiio 


Senna 


Yehcilici 


Chikokakyan 


Yohozrii wiuiti 


Imbesaiye 



ORKaX OF FOREIGN KATCINAS 

A few facts have t)eeii gathered regarding the legendary derivation 
or origin of certain Ivatcinas. The names of these katcinas are given 
below, with the clans whieli are reputed to have brought them to Walpi 
or other llopi pueblos of the East mesa, and the pueblos from which 
they are supposed to have come. Sevei'al of these are now in ruins. 

I'dhjtroiin, {I>,itl-; rJan)" 

LaKone mana Soyal mana 

Cotokinuiiwv't Hopi Calako mana 

Paliilukon Tiirkwinu '' 

Ahiilani (8oyal kalcina) Tiirkwinu mana 



" Pakatcomo is the name of a ruin in the Walpi valley, where the Patki and related elans lived 
after they abandcmed Homokibi and other ptieblos farther south, as already stated. 

''The name refers tf) San Francisco mountains. It is therefore doubtful whether this katcina came 
from Pakatcomo. 



FEWKEW] 



ORIGIN (IF FoKEKiN KATCINAS 



125 



Klci/iiJiii (hiitrhhi cl'iii) 



Wiiwiiknti 
Ah ill 

Anwucnaeo taku 
Tufnviip 
Ttifi\vu[i taailta 



Toanaii 
Piuikofi 

raliina luiva 
( Iwakul tiyci 
( )\vakul mana 
Alosaka 



INIat^auu 
Eototi. 
Nakopau Imya 



Tflielawu '' 
Hell- 

Wupaiuaii 
Ana 



\,i;lfoh: ([',dilh rhlii) 



Maiiizran luana 
Palahikii mana 
Sdwinwu 
Sdvcik taka 
Soyiik niaua 
Kwewi'i 



Sili/diki iK(il<ij' rliiii) 



lleniiro 
llojiinyu 



Tinpiiniiriil'i {ll'iiniiii vlmi)'' 



Wihviivc 



linli njana 



z>. 



By til 
were di' 
names : 



I- the largest mimlici- dI' k;itcina> in ^\':^lJli ami Sichiimo\i 
ri\'c(l fnini Zuni. uikA tliesc generally jircst'i-vi' their Zufi' 



Sici Huniis 

Sio Huniis taadta 

Sio Avatc hoya 

Hopak katcina 

Hopak mana 

Kaisale and mana 

Citulilii 

Sio Calakii 

Pawik 

Soyowa 

Teiik 

Kawikdli 

Malo 

Sio 

Helilulii 

Sio mana 

Hokyana 

Pautiwa 

Ciwikoli 



Tccilauit/A* 

Atocle 

Kwacus Ali"k taka 

AIo mana 

t'aiastacana 

Hototo 

Powa 

Kaisale 

Sumaikoli 

Tcakwaina 

Ti'akwaina mana 

Tcakwaina taadta 

Tcakwaina yaadta 

Loiica 

Kokopelli 

Kokopelli mana 

Tcoslnu-i 

Soyan ep 

Samn wiiqtaka 



Wilt 



'f Kicyuba, a very sacred place to the Katcina clan, and the site itl iheir former home 
Kicyut>a is regarded as very potent in ceremonies for rain. 

'• A inonntiiin not far frtmi Kicyuba is called TciielawlVs Cliair, 

'■ Awatobi is a historic ruin destroyed the last year of the seven teen tli century tiy warriors from the 
other Hopi pueblos. See Seventeenth Annual Report of the Bureau of American Ethnology. 1H9S. 

<f \ ruin not far from Oraibi. where it is saiii the katcinas emerged from the under world and gave 
the katcina mysteries to the Honani clan. 



12t) HO PI KATCINAS [ETH. ANN. 21 

llano 

The following- katciiias are distinctively Tanoan, and were derived 
from the puelilo of Hauo: 

Wakac Yohozro wiiqti 

Nalucala Muoaias taka 

Ke Towa Bisena Macaias mana 
Niivak 

Several katcinas personated by the Hojii.s are called by Navaho 
names and are said to have been derived from the tribe, the name of 
which they sometimes have: 

Teiiebiilji Owa katcina taka 

Naactailji Owa katcina uiana 

Yebitcai " 

ALPHABET USED IN SPELLING NAMES ^ 

The \owels a, e, i, o, u have their continental values, as in father, 
they, pique, go, true. P], i, and u are l)roadeiied when used with a 
breve (e, i, u) or before a doubled consonant, assuming their values in 
met. hit. and put. V is pionouncrd as u in but. au as ow in cow, ai 
as in aisle; i'l \'aries from Uerman o to u, French eu to u. 

The consonants p, b, t, d, k, f, v, s. z, 1, m, n. w, y, h have approx- 
imately their English values, )>ut p. b, f, and v. and t and d are diffi- 
cult to distinguisli. C is pronounced as in ocean (as sh in shed), j as z 
in azure (French j), tc as ch in chew, dj as j in jaw, g as in get, u as ng 
in sing, q as German ch in ich; r is obscure, never rolled. 



'tThe Hupi translate this Navaho name X\atciDa kwaiuu, Grandfather of the katcinas. 



1 II () ( n O I A N ( () S A I ( ) L () ( I Y 



FIRST TART 



J. N. 13. III:^VITT 



IL'T 



C ( ) X T E X T S 



Page 

IiitrMiluctinn ISS 

An <_)nuiiilat;a vcrsic m 141 

A Sciiera ver.<ion '.'^l 

A Mohank version L'55 

I'l ETll— u;:! y 1:^9 



I L L LI S T R A T I N S 



Page 

Plate LXIV. William Henry Fisln-arrier, a Cayuga chief (age S8), Canada.. :i40 

LXV. Roliert Itaviil ((^iadjinonda'he' I. a Cayuga cliief, Canada 340 

LXVl. William Sandy, William Henry Fislicarrier, Alexander Hill, 

KolKTt David 340 

LXVII. William Sandy (born Fislicarrier ), Cayuga warrior, Canada. . 340 

LXVIII. John lUick, Onondaga chief and tire-keeper, Canada 340 

LXIX. William "Wedge, Cayuga head chief and fire-keeper, Canada.. 340 

131 



IROQUOIAN COSMOLOGY 

FIRST PART 



By J. N. B. Hewitt 



INTRODUCTION 

The term Iro<(iuiian is derived from thi^ niime Inxiuois. which, 
adapted from the Algouquian Indian lanyuaye liy the early French 
explorers, was applied orioinally to a yrniip of five trihes then united 
in a permanent confederacy for offense and defense, and inhabiting;- the 
central and eastern portions of the reyion now comprised within the 
State of New Yoik. Amony other names they were called the Five 
Nations, and the League of the Irocpiois, and, after their adoption of 
the Tuscaroras, in 172:i, the Six Nations. These tive tribes attained 
the zenith of their remarkable career during the latter part of the 
seventeenth centui'v, when, })y the exploitation of the fundamental 
jjrinciples of the constitution of their League, they dominated by force 
of arms the greater part of the watershed of the (ireat lakes. Never 
very numerous, they reached this coumianding ])osition by an incisive 
and unexcelled diplomacy, by an effective political oi'ganization founded 
on maternal blood relationship, both real and fictitious, and by an apti- 
tude for coordinate jiolitical action, all due to a mentality superior to 
that of the surrounding- tribes. 

The sophiolog-y — that is. the body of opinions — of a people such as 
the Irotjuois is necessarily interesting and very abundant. It would 
l)e an almost interminable work to collect these opinions exhaustively 
and to publish theni in a body, so in the accompanying- texts only 
narratives relating to the genesis of things are included. The follow- 
ing comments may serve to aid the scholar who would study these 
narratives at ffrst hand, giving him what the author regai'ds as the 
most apparent viewpoints of their relators and originators: 

It nuist not be overlooked that these texts represent largely the 
spoken language of to-day, conveying the modern thought of the 
people, although there are many survivals in both word and concept 
from older generations and past planes of thought. These archaisms 

133 



134 IROQUOIAN COSMOLOGY [eth. ann. 21 

when encountered appear enigmatic and quaint, and are not under- 
stood by the uninformed. The relators themselves often do not know 
the signification of the terms the}' employ. The author has attempted, 
where it appeared needful, to reduce evident metaphors to statements 
of concrete things which gave rise originally to the figures of speech. 

The attempts of a primitive people to give in the form of a narrative 
the origins and to expound the causes of things, the sum of which 
constitutes their philosophy, assume in time the form of cosmologic 
legends or myths. In these legends are stored the combined wisdom 
and speculations of their wise men. their ancients, their prophets, and 
their soothsayers. 

By primitive man all motions and activities were interpreted as mani- 
festations of life and will. Things animate and things inanimate were 
comprised in one heterogeneous class, sharing a common nature. All 
things, therefore, were thought to have life and to exercise will, 
whose behests were accomplished through orenda — that is, through 
magic power, reputed to be inherent in all things. Thus, all phe- 
nomena, all states, all changes, and all activity were interpreted as 
the results of the exercise of magic power directed by some control- 
ling mind. The various beings and V)odies and opei'ations of environ- 
ing nature were interpreted strictly in terms of the subjective self. 
Into the known world self was projected. The wind was the breath 
of some person. The lightning was the winking of some person's 
eyes. The generative or reproductive power in nature was personi- 
fied, and life and growth were in the fostering care of this per.sonage. 

Upon the concepts evolved from their impressions of things and 
from their experience with the bodies of their environment rest the 
authority for men's doctrines and the reasons for their rites and cere- 
monies. Hence arises the great importance of recording, translating, 
and interpreting from the vernacular the legends constituting the 
cosmology of peoples still largely dominated by the thoughts peculiar 
to the cultural stage of imputative and self-centered reasoning. The 
gi-eat difficulty of accurately defining and intei'preting the ideas of 
primitive man without a deep and detailed study and a close transla- 
tion of the words embodying these ideas I'enders it imperative for 
their correct apprehension that they be carefully recorded in the 
vernacular, and that there be made not only a free but also a literal 
rendering of the record, in such wise that the highly subjective 
thought of barbaric man may be cast, so far as is possible, into the 
more objective phraseology of science and enlightenment. By this 
means it is possible to obtain a juster and more accurate comprehen- 
sion and interpretation of the thoughts and conceptions underlying 
and interwoven with the cosmologic and other legends of primitive 
man than that obtained by the ordinar}- method of recording only a 
free and popular version of them. 



HEWITT] INTRODUCTION 135 

A fact of great importaiu'o made evident in these texts is tiiat 
antlaropic persons, called man-beings in the accompanying translations, 
were, in Iroquoian thought, the primal beings. They were the first to 
exercise the functions and to experience the lot of their several kinds. 
Sometimes these lirst beings have been called the prototypes of the 
things of like kind which are to-day. Some of these beings were mere 
fictions, figures of speech made concrete and objective. They were 
not l)easts, but they belonged to a rather vague class, of which man 
was the characteristic type. To speak with the logicians, no other 
deduction from the intension and the extension of the term ofigwe, 
man-l)eing, appears sufliciently Ijroad to set forth the true interpre- 
tation of the personages the narrative of whose lives and acts con- 
stitutes the subject matter of these texts. Among these primal beino-s 
may l)e named Daylight. EartlKjuake. Winter, Medicine, Wind, or 
Air, Life (germination), and Flower. So it seems evident from this 
fact that beast powers, the so-called beast gods, wen> not the fiist 
beings or chief actors at the ])eginning of time. 

Beast gods appear later. In the development of Iroipioian thought, 
beasts and animals, plants and trees, rocks, and streams of water, hav- 
ing human or other etiective attributes or properties in a paramount 
measure, were naturally regarded as the controllers of those attributes 
or properties, which could be made available by orenda or magic power. 
And thus began the reign of the beast gods, plant gods, tree gods, and 
their kind. The signification of the Iroquoian term usually rendered 
into English })y the term '"god" is "disposer," or "controller." This 
defiiution supplies the reason that the reputed controllers of the opera- 
tions of natui-e I'eceived worship and prayers. To the Iroquois god 
and controller are synonymous terms. 

From the very nature of the subject-matter and the slow acquire- 
ment of new ideas and development of concepts, the content of a cos- 
mologic myth oi- legend must ))e the result of a gradual coml)ination 
and readjustment of diverse luaterials, which, in the flux of time, are 
recast many times into new forms to satisfy the growing knowledge 
and wider experience and deeper research of the people among whom 
the myth is current. In diflei-ent bi-anches of a cognate group of peo- 
ples the old materials, the old ideas and concepts, ujodified by accul- 
tural influences and by new and alien ideas, may ))e combined and 
arranged in quite uidike forms, and hence ai-ise varying versions of a 
cosmogonic legend. These diffei-ent versions modify the thought con- 
temporary with them, and are in turn still further changed by accul- 
tural influences and motives arising from the activities of the people. 
And in later times, when they no longer constitute the chief body of 
the philosophy of the people, these legends and stories concerning the 
causes and lieginnings of things are called mvths. 



136 IBOQUOIAN COSMOLOGY [eth. ann. 21 

As has been suggested, the development of legend is not ahvaj'S 
internal, from the activities of the people dealing with the materials 
supplied ))v the legend itself, but often, and naturally, from alien 
matei-ial. from ideas and concepts consciouslv or unconsciously adopted 
from other peoples. And thus older forms and concepts, the ancient 
dogmas, are displaced or changed ))v accultural influences and by a 
more definite knowledge of natuie acijuired through a wider experi- 
ence, a closer observation, and a more discriminating interpretation 
and apprehension of environing phenomena. Cosmologies, therefore, 
are composite, representing the accumulated explanations of many 
things 1>y many generations in diverse times. The correct and funda- 
mental analysis must therefore seek by a wide comparison of mate- 
rials to separate the accultural from the autochthonous product. This 
analysis, however, can bring to light only such material as .still cxlii)>its 
by some marked token of incongruity its alien origin; for it is ol)vious 
that accultural matter in time l)ecomes so thoroughly assimilated and 
recast that a more or less complete congruity is established between it 
and the cosmologic material with which it is joined, but to which it is, 
in fact, alien. Furthermore, where reason demands it. metaphor and 
personification must be reduced to concrete statements of objective 
facts upon which the original figurative expressions were founded; in 
short, the process resulting in metaphor and personification nuist be 
carefully retraced, so far as it may l)e possible so to do from the 
materials in hand. 

It nuist not !)(' overlooked that although these legends concerning 
the beginnings of things are usually called myths, creation stories, or 
cosmogonies, the terms myth and creation are, in fact, misnomers. 
In all of these narratives, except such as are of modern date, creation 
in the modern acceptation of the word is never signified, nor is it even 
conceived; and when these legends or narratives are called myths, it 
is because a full comprehension and a correct interpretation of them 
have to a large extent been lost or because they have been supplanted 
by more accurate knowledge, and they are related without a clear con- 
ception of what they were designed to signify, and rather from custom 
than as the source of the major portion of the customs and ceremonies 
and opinions in vogue among the people relating them. 

Five different versions of the Iroquoian cosmology have been 
i-ecorded by the author at difl'erent times from 1889 to 1900. Of these 
only three appear in the fellowing pages, namely, one Onondaga, one 
Mohawk, and one Seneca legend. 

The first te.xt is an Onondaga version of the Iroquoian cosmology, 
obtained in 1881* on the Grand River reservation, Canada, from the 
late chief and fire-keeper, John Buck, of the Onondaga tribe. After- 
ward, in 1897, it was I'evised and somewhat enlarged by the aid of Mr 
Joshua Buck, a son of the first relator. It is not as long as the ]Mohawk 



HEWITT] INTRODUCTION 137 

text printtHl herewitli ln'cause the relator seemed averse to tellinsi' 
more than a brief outline of the leyend. A version in the OnondaL^a, 
miicli lony'er and t'ullei' than any herewith printed, lias liccn reeorded 
from the mouth of C'hief John Arthur (tIIisoh. and will lie ])rint('d in 
a later report of the Bureau. 

The .second text is a Seneea version of the cosmoloi;ie legend. ol)taiiied 
in 1S96 on the Cattarauous reservation, in the western part of the .State 
of New York, from the late Mi' John Armstrong, of Seneea-Delaware- 
English iinxed blood, an intelligent and conscientious annalist. Later, 
at various times, it was revised in this office with the assistance of 
Mr Andrew John. 

The last t(>xt in order is a Mohawk version, obtained in IS'.Hi and 
1897 on the Urand River reservation in Canada from Mr Seth New- 
house, an intelligent and educated member of the Moiiawk tribe. 

In general outlines the legend, as related hei'e, is identical with that 
found among all of the northern tribes of the Iroquoian stock of 
languages. It is told partly in the language of tradition and ceremony, 
which is formal, sometimes quaint, sometimes archaic, frequently 
mystical, and largely metaphorical. But the figures of speech are 
made concrete by the elementary thought of the Jro(|uois, and the 
metaphor is regarded as a fact. 

Regarding the subject-matter of these texts, it may be said that it is 
in the main of aboriginal origin. The most marked post-Columl)ian 
moditication is found in the portion relating to the formation of the 
physical bodies of man and of the animals and plants, in that relating 
to the idea of a hell, and in the adaptation of the ril) story from the 
ancient Hebrew mythology in connection with the creation of woman. 
These alien elements are retained in the texts to show by concrete 
examples how such foreign material may be adopted and recast to 
conform to the requirements of its new setting. In the translation 
some of the (^uaintness of the original is retained, as well as some of 
its seeming tautology. No liberty, however, has been taken with the 
texts either in the way of emendation or addition or in rendering them 
into English. The>' are given exactly as related. It luay possilily 
be objected that the interlinear and the free translations are too literal; 
but the aboriginal tliought. however commonplace, figurative, poet- 
ical, is set forth as simply and with as strict a rendering of the 
original as the matter and thought contained in it permit. It is no 
ready task to embody in the language of enlightenment the thought of 
barbarism. The viewpoint of the one plane of thought differs much 
from that of the other. 

The idea that the bodies of man and of the animals were created 
directly out of specific portions of the earth by Tharonhiawakon" is 
a comparativeh' modern and erroneous interpretation of the original 

« " He ijra.sps the sky (by memory)." 



138 IROQTJOIAN COSMOLOGY [eth. axn. 21 

concept. The error is due largely to the influence of tlie declaration 
of like import in the Semitic mythology, found in the He))rew Scrip- 
tures, the figurative character of which is usuall_v not a|)preliended. 
The thought originally expressed by the ancient teachers of the Iro- 
quoian and other barbaric peoples was that the eartli tlu-ough the life, 
or life power, innate and immanent in its substance — tlie life person- 
ated by Tharonhiawakon " — by feeding itself to them produces plants 
and fruits and vegetables which serve as food for birds and animals, 
all which in their turn become food for men, a process whereby the 
life of the earth is transmuted into tliat of man and of all li\ing things. 
Hence, the Iroquois consistently saj', in addressing the earth, '' Eithi- 
noha." "our Mother." Thus in 1806 the author's late friend. Mr 
David Stephens, a grave Seneca priest and philosopher, declared to 
him that the earth or ground is living matter, and that the tender 
plantlet <>f the bean and the sprouting germ of the corn nestling 
therein receive through their delicate rootlets the life substance from 
the earth; that, thus, the earth indeed feeds itself to them; that, since 
what is supplied to them is living matter, life in them is produced and 
conserved, and that as food the ripened corn and bean and theii- kinds, 
thus produced, create and develop the life of man and of all living 
things. Hence it is seen that only in this metaphorical manner 
Tharonhiawakon, the personified life immanent in the matter of the 
earth, creates daily, and did in the beginning of time create man and 
all living things out of the earth. But the fiat creation of man and 
things from nothing or from definite portions of clay or earth, as the 
potter makes pottery, never is involved in the earliest known concep- 
tions of the ))eginning of things. In the quaint protology, or science 
of tirst things, of the Iroquois things are derived from things through 
transformation and evolution. The manner in which the earth or dry 
land itself was formed, as detailed in the Onondaga and the Mohawk 
texts, is an apt example of this statement. 

Another misapprehended figure of speech is exprcs.sed in the popu- 
lar dogma of the virgin, or parthenogenetic, conception, which in this, 
as in other cosmologies, afl'ects one of the chief persons. This is, how- 
ever, a metaphor as old as the earliest philosophies of man. And 
some of the most l)eautiful and touching thoughts and acti\'ities of 
both barbaric and enlightened man rest on the too literal acceptation 
of the figurative statement of a great fact of life, attested b\' all 
human experience, namely, that Ijreath (spirit, air, wind, atmos, 
atman) is the principle of life and feeling, and that without it there 
can be no manifestation of life. This is the key to the riddle of the 
virgin, or parthenogenetic, conception. It is made very clear in the 

a He is also called Odendonnia, Sprout, or Sapling, and loskaha, having apparently the same 
meaning. 



HEWITT] INTRODUCTION' 139 

Oiioiuliiya ^'orsioii. The fact and tho idea are matters ot" experience 
ill all times and in ail lamls. 

While in general outlines and in tln^ sum of incidents comj^rised in 
them the several versions of the cosmologic story of the Iroquois sub- 
stantially accord, there are nevertheless marked divergences in lioth 
structure and matter, which in time, by further development from 
accultural and other potent causes, would necessarily cause them to be 
regarded as quite ditl'ercMit legends in source^ and meaning; and this 
emphasizes the great and fundamental fact that all legends ar(> the 
gradual result of combination from many sources by manv minds in 
many generations. 

Most of the characteristic incidents rehited in these legends are 
widely prevalentover the A merican continent, occurring among jieoples 
speaking tongues of widely dili'erent linguistic stocks and dwelling in 
■widely separated habitats. It should not be assumed that these coin- 
cidences are indubita])ly due to accultural influences, ))ut I'ather that 
they indicate universality of the natural phenomena from which the 
incidents embodied are drawn. Among these coincidences mav be 
mentioned that of the seclusion of the members of the animal world 
in a vast cavern by one of the <4iief characters of the legends. Winter, 
the man-being of frosts and snow and ice. This episode evidently 
portrays the annual hibernation of the animals and insects and the 
migration of the birds caused by the winter power, which is called 
Tawiskaron by the IMohawks." ( )haa by the Onondagas, and Otha'k- 
wenda' by the Senecas. 

The author desires to acknowledge his many obligations to the 
officers and staff of the Bureau of American Ethnology for most 
kindly advice, wise counsel, and many valuable suggestions, especiallv 
to the late Director, Major John Wesley Powell; to Professor W J 
^VlcCJee, formerly Ethnologist in Charge; to Professor William Henrv 
Holmes, the present Chief of the Bureau, and to Herbert Spencer 
Wood, editor, who has also kindly performed the irksome task of cor- 
recting the proofs of the texts :uid translations while they w(n-e passing 
through the press. 

Alplhilut iiiiil iiJ>Jii'ei'i<if idiix 

a as in far, father; Gm. haben; Sp. ramo. 

a the same sound prolonged. 

a as in what; Gm. man. 

ii as in hat, man. 

a the same sound prolonged. 



ciThe Mohawk epithet is commonly interpreted "flint," but its literal and original meaning is 
"crystal-clad" or "ice-clad," the two significations being normal, as crj-stal, flint and ice have a sim- 
ilar aspect and fracture. The original denotation is singularly appropriate for Winter. The last two 
names do not connote ice, btit simply denote flint. 



140 IROQUOIAN COSMOLOGY [eth. ann. 21 

a as in law, all; Fr. o in or. 

ai as ill aisle, as i in pine, tind; Gm. Hain. 

au as oil in out, as o\v in how; Gm. bans: Sp. auto. 

c as sh in shall; dm. sch in schellen; Fr. th in charmer. 

c as th in health. 

d pronounced with the tip of the t()ni;uc touching the upper teeth 

as in enunciating the English th: this is the only .sound of d 

in this language, 
e as in th(\v; Gm. Dehnung; Fr. ne; Sp. que. 
e as in then, met: Gm. denn: Fr. sienne; Sp. comen. 
f as in waif. 

g as in gig; Gm. gcben; Fr. gt>ut; Sp. gozar. 
h as in has, he; Gm. ha))eii. 
i as in pique, machine, 
i the same sound prolonged, 
i as in pick, pit. 
k as in kick. 
n as in nun. run. 
n as ng in sing, ring, 
o as in note. rote, 
q as ch in (im. ich. 
r .slightly trilled; hut in Mohawk it closely approximates an 1 

sound. 
s as in sop, see. 
t j)ronounced with the tip of the tongue touching the upper teeth 

as in enunciating the English th: this is the only sound of t 

in tliis language, 
u as in rule; Gm. du: Fr. ou in doux; Sp. uno. 
u as in rut, shut, 
w as in wit, witch, 
y as in yes, yet. 
dj as j in judge, 
hw as wh in what, 
tc as ch in church. 

" marks nasalized vowels, thus, e", o", ai". e", ii". 
' indicates an aspiration or soft emission of l)reath, which is initial 

or tiiial, thus. 'h. e"'. o". 
' marks a sutlden closure of the glottis, preceding or following a 

sound, thus, 'a, o\ a', a"". 
' marks the accented syllable of every woi'd. 

th in this combination t and h are always pi'onounced separately. 

In the literal (interlinear) ti'anslation tlie following abbreviations 
denoting gender have been used: z. =zoic: aiithr. = antliropic; m. = 
masculine: fem. ^feminine; indef. = indefinite. 



AX ONONI)A(iA VEKSIOX 



The Manner in Which it Estahliuhed Itself, in Which it 
Formed Itself, in Which, in Ancient Time, it C'amk aisolt 
THAT the Earth Became Extant 

Hi' who Wiis my <;i-;iii(lf:ither was wont to relate tliat, verily, he had 
heai'il the leo-end as it was eiistoiiuirily told hy five oenei-utions of 
graiulsires. and this is what he himself was in the habit of telliiii;-. 
He customaTily said: ^Nlan-heiiios dwell in the sky. on the farther side 
of the \isilile sky (the o-round separatino- this from the world aliove it]. 



Tca" r)EI)IODIE.\"DA"'G-\VI- Tca" DeIO'dENDa"'i' Tca" Wa'waDON'nIa' 

The Therefrom it it EMi'LfiYKii The It was The It itself formed 1 

WHERE THEREFOR WHERE ESTABLISHED WHERE 

Tca" lo'"HWENDJi.\'nE' wA'wa'do'"' ne" orilWAG.A'lO"". 

The It EARTH EXTANT is 7t TAME THE IT MATTER I IS) - 

WHERE TO RE ANCIENT. 



liabitually nrily: being 



4 



Ksodaiia"-ge""h:i". hwi'ks nwa"hondia"di''s;'i' tca" hodikstenM"- 

MyKnind- wii^. livr ^o niiiiiv thw miitnrnl the tlu'v ani'ieiii 

fiillicr ill Ijoily wIhti' 

ge""ha" na'ie" ne" honthoia'hfr'o-wa" ne" hi'ia" ge"'s hothon'de 

wen- tlmt Uv they it tell diil the verilv I'listom- he ii ln.,inl 

litisl hahitllillly ' nrily 

tea" ni'hadii'ho"de"-. na'ie' ne" hao""h\va" o""ke"" hathoia- 

the »iirh their relation thiit the he himself next in he it nil "^ 

where li^tkinilof, litisi urder 

'hiV'gwa". I'ha'do"k <;v"'s: Ena'gee" ne" ofiVwe"' gao" hi; o-,)n'\va' , 

diii. He it said enstoiii- They abide the man- it >ky in 



"Tlie elassiflc eonoeptual term ongwe'. having no discernable grammatic affix, is what gramma- 
rians eall a jirimitive word, and has both a singular and a collective denotation. It signifies "man- 
kind, man, human beings; a human lieing, a person." Bnt its original meaning was "man-being" or 
"primal being," which signitieil I'olleetively tho.se beings wh<i preceded man in existence and 
exceeded him in wisdom and elTcctive j.ower, the personified bodies and elements of nature, the gods 
and demigods of later myth and legend, who were endowed by an impntalive mode of reasoning 
with anthropic form and attributes additional to those normally characteristic of the particular 
bodies or elements that they represented, Bnt, after the recognition of man as a species ditlereiit from 
all others, consequent upon wider human experience and more exact knowledge, and after these had 
pushed back from the immediate fireside and community most of the reilicd Actions of savage men- 
tation, a time came when it became needful to distinguish between the man-being, a human being, 
and the man-being, a reified i>ersonification of a body or element of nature; in short, to distinguish 
between what human experience had found to lie "real, genuine, native," and what was the eon- 
ver.se. Hence, the limiting term oflwe', signifying " native, real, gennine, original," was combined 
with ongwe', thus forming oi"igwe--oiiwe', whitdi signifies "native, real, or genuine man-being," 
hence, "man, human being." Bnt after the advent of tran.s-Atlantio peoples the antithesis was 
transferred unconsciously from the "primal being," or "man-being," the reified concepts of myth 
and legend, to "white human being." denotive of any trans-Atlantic person. So, in this legend, 
when applied to times previous to the advent of man the word oiigwe' usually denotes a man-being 
that is a personification, one of the gods ..f the myths, one of that vague cla.ss of primal beings of 
which man was regarded by Iroquoian and other sages as a characteristic type. 

141 



142 



IROQUOIAN COSMOLOGY 



tETH, ANN. 'Jl 



The lodges they severally po«.sey^s are ciistuuiarily long. In the end of 
the lodges there are spread out strips of rough bark whereon lie the 
several mats (beds). There it is that, verily, all pass the night. 

Early in the morning the warriors are in the habit of going to 
hunt and, as is their custom, they return every evening. 

In that i^lace there lived two persons, both down-fended, and both 
persons of worth. Verily, one of these persons was a woman-being, 
a person of worth, and down-fended; besides her there was a man- 
being, a person of worth, and down-fended. 

In the end of the lodge there was a doorway. On the one side of it the 
woman-being abode, and on the other side of it the man-being abode. 



1 
2 
3 
4 

5 

6 

7 

8 

9 

10 

11 

12 

13 



tea" gae"'hia'de'. Gano"'se'dji% 



the 
where 



The 
where 



it. sky is 
extant. 



si" hagwa'di' 

far side of it 

yonder 

hodino"'saien'do"'. Tea" heiotno"'so"kd:V 

they lodpe have The there it lodge ends 

plnriilly. 

tea"' ne"'tho' 

the there 

where 

honno"'hwe'sthn 

they (ra.l stay over 
night. 



tea" 



custom- llie 
pluraHy (are) arily Avhere 

ne''tho' ge^'sowaiefida'die' 

there 



It lodge long 
' illv 



it rough bark is 
spread along 



ganakdage/'heildo"-. 

it mat lay plurally. 



Ne"tho- 

There 



verily, 



gagwe gi' 

it all 
(entire) 



Na'ie" 

That 

(it is) 



ne 

the 



hondowa'tha 

they go to hunt 
habitually 



Na'ie 

That 
(it is) 

de'hiiiVdano'we' 



ne 

the 



he"'ge"djrk ho"'dendiofi'gwas ne" hodi'sge"'age"da', 

early in the hence they depart the they (are) warriors 

morning repeatedly (mat-bearers), 

ge"'s. Shadi'io"k o"ga"ho''k ge"'s. 

They returned evening after custom- 
home habitually evening arily. 

de'hni"deiT, dehiia'dage", de'hninoii'do"",'' 

they (m.f two they (m.) two 
abode, are' persons, 

Na'ie' ne" hi'ia' teieia"dada' 



custom- 
arily. 

ne'"tho* 

there 



they (m.) two are 
down-fended. 



they (m.) two are per- That 

sons of worth. (it is) 

e"defi\ eiiVdano'we"\ 



she 
abides, 

hofi'gwe' 

he man- 
heing (is) 

Tea" 1 

The 
where 

hagwa'di* 

side of it 



she is a person of 
worth, 

he""den' 

he abides, 



ne 

the verily 

deienoji'do"'; 

she (is) 
down-fended; 



she is one 
person 



a SO 

still, 



ne' 

the 



haijVdano'we"' 

lie is a person of 
worth. 



ieiotno"'so"kda' 

there it lodge ends 



ne"tho' 

there 



de'hanoii'do"'. 

he (is) 
down-fended. 

ga'nhoga'heii'da" 

it is doorway. 



ne"tho' 

there 



ne"tho' 

there 



ne 

the 
that 



na' 

that one 



e"den' 

she 
abides 

ne" hofi'gwe' 



ne 

the 



the 
that 



he man- 
being (is) 



agon gwe : 

she man- 
being (is); 

he""den'. 

he abides. 



sgaga'di" 

one side 
on 



agon gwe 

she man- 
being (is) 

shaia"dada. 

he one person 

(is) 



Sgagii'di' 

One side 
on 

hagwa'di' 

side of it 



1 Down-fended. This compound approximately describes a feature characteristic of a primitive 
Iroquoiau custom, which required that certain children should be strictly hidden from the sight of 
all persons save a trustee until they reached the age of puberty. The better to guard the ward 
from access the down of the cat-tail flag was carefully scattered about the place of concealment, so 
that no person could pass into the forbidden place without first disturbing the down and so indicat- 
ing invasion of the guarded precinct: hence, it is proposed to apply a literal rendering of the Iro- 
quoian term "down-fended " to a person so concealed. Persons so hidden were regarded as uncannj- 
and as endowed with an unusual measure of orenda. or magic potenee. 



HKwiTT] ONONDAGA VERyiON 143 

.Sometime afterward, then, this came to pass. As soon as all the 
man-beings had severally departed this woman-being eame forth 
and went thither and, moreover, arrived at the place where the man- 
beiiiu; abode, and she carried a comb with her. She said: '"Do thou 
arise; let me disentangle thy hair." Now. verily, he arose, and then, 
moreover, she disentangled his hair, and straightened it out. It con- 
tinued in this manner day after day. 

Sometime afterward her kindred were surprised. It seems that the 
life of the maiden was now changed. Day after day it became more 
and more manifest that now she would give birth to a child. Now, 
moreover, her mother, the ancient one. became aware of it. Then, 
verily, she questioned her, saying to the maiden: " Moreover, what 
manner of person is to be joint parent with theer' The maiden said 

Gain'gwil' nwa'onni'she' o'ne"" tho'ne"' nwiVawe'"'ha\ (ianio"' 

1 

Some(time) sn (long) it lasted now thus (here i so it came lo pass. So soon a^ ^ 

gagwe'gi' Wil'hoiTdeiidion'gwa' o'ne"' dagaiage"''nha" nen'ge"' 

it all (entire) they departed plnrallv now tlienee she (z. ) came this(itis) is 

forth 

ne'' agon'gwe" ne^'tho" nhwa''we\ ne^'tho' di"' hwa'ga'io"' 

the she man- there thither she (z.) there besides tliere she iz.) ^ 

being lis) ^vent arrived 

ica"' non'we' he"''den' ne'' hen'gwe', na'ie" ne"' e'ha'wi* ne"' 

the the place he is the he man- that the she it bear- the "^ 

where (abides) being (is) (it is) ing is 

gana"'da". Wage"''hen"': "Satge""ha'. Dagonio'dai"sia'."' O'ne"" 

it com)' (isi. Slie (i!-) said: ■■ Do thou arise. Let me dress thy hair." Now, "-* 

hi'ia" da'hatge""ha", tho'ge' o'ne"' di"' hi'ia" wa"thoio'dai"'sia", 

of course. thence he did at that now. l)esides, of she his liair did dress, 6 

arise. i time) course, 

wa"tgaga"'tciti" ne"' hoge"'a\ Na'ie" ne" o"he""'senk ne"'tho' 

she I Z.I it untangled the his hair That the day after day there 7 

ni'io't. 

so it con- 
tinued to Ije. 



(it is). (it is) 



8 
Gain'gwiV iiwiVofini'sht^*' o'ne'" \vtVhoridion"hrr gwtV ne'' 

Some llimf ) s<i (long) t lasted now they were surprised seominKly the 9 

agaoflgwe^diV tea'' o'iiV o'ne"' ni'io't tea'' ago'n'he' ne"' 

her people the (it is) now so it is the she lives the \{) 

where other where (isahve} 

eksago'nfi'. Tea" o''he"''senk heiotgonda"gwi' daiotge"'iiia'die' 

she maid The day after day it is unceasing thence it beeomes man- \'\^ 

tiarge child). where ifest more and more 

tea"' oiefl'det o'ne"' tea"' e"iowiaienda"'nhrr. O'ne"' di" 

the it is know- now the she (z.1 child will have. Now. besides. 22 

where able where 

wirontdo'ka' ne" gok'sten'a'. Tho''ge' o'ne"' lii'ia" wa'ondadei'- 

she it noticed the .sheelderone At that now, uf sht- her ]^3 

(is). (time) c-tMirsu, 'juestioned 

hwanen'do"' ne"' eksa''go'na^ wtVa'^hen*': " Soil'' di"' nonwa'- 

repeatedly the she maid she it said: *" Who besides kind of ][^ 

(large child) 

ho"de°' diiade"do""ne'r' Hiia" .ste"" de'aga'we'" ne"' eksago'na'. 

thing ye two are going to Not anything she it said the nhe maid 15 

have offspring?" (it is) (large child). 



i 



144 IROQUOIAN COSMOLOGY [eth. anx. 21 

nothing in reply. So. now. at that time, the man-lwing noticed that 
he began to lie ill. For some time it eontinued thus, when, verily, his 
mother eaine to the place where he lay. Sh(> said: '" Where is the 
place wherein thou art ill?" Then the man-being said in reply: "Oh. 
my mother! I will now tell thee that I. alas, am about to die.'" And 
his mother replied, saying: ''AVhat manner of thing is meant by thy 
saying 'I shall dieT" 

It is said that they who dwelt there did not know what it is 
for one to say "1 shall die." And the reason of it was that no 
one living there on the sky had ever theietofore died. At that 
time he said: "And, verily, this will come to pass when I die: My 
life will go forth. Moreover, my })ody will become cold. Oh. my 

Da', tho''ge' o'ne"' ne" heii'gwe" wa'hatdo'ka* tea"' o'ne"' 

1 So at that nnu- the he man- he it noticed the now 

(time) being (is) where 

q wa'hono'"hwak'de"'. GaiiTgwa" nwa'oiini'she' ne"tho' ni'io't 

" he became ill. Some (timei so (long) it histed there so it is 

o'ne"' hi'ia' ne" hono'^ha" ne"tho' wti'e'io"' tea" non'we" 

o niAv, of course. the his mother there she arrived the the place 

verily where 

liendfi'gii'. Wa'a'"hen': "Gaiii" non'we' nisano"'hwak'dani'?" 

he lay. Sheitsaid: "Where (is) the place . so it thee pain (illness) causes?" 

O'ne"' ne" hefi'gwe' ni'ha'wefi': '•Ageno"hiV, o'ne"' e"gonia- 

5 Xow the he man- so he replied: ■' Oh. my mother, now I thee it 

being (is) will tell 

tho'ie"" na'ie' ne" ni"a' gi'heio""se\" Nii'ie" ne" ga'wt^n' 

t> that the I per- I am going to die." That the she it has 

(itis> .sonally (it is) .said 

ne" hono"ha', wa a"hen': '' Ho't nofiwa'ho"de"' geii'da' tea" 

' the bis mother. sheitsaid: "What kind of thing it signifies the 

(is it) where 

i'.SEi'do"k: •E"gi'he'ia'?'" 

^ thou it art 'I will die?'" 

saying: 

Na'ie" ne"', ia'ke"', tea"' hadina'gee" hiiii'' de'hadiieiide'i' 

»^ That the, it is said, the they im.) dwell not they it know 

(it is) where 

ne"' son'' nonwti'ho"'de"" aia''hen": "E°gi'he'ia ." Na'ie" gai'- 

the what kind of thing one it should "I will die." That it 

(whoi (it is) say: lit isi 

honnia"ha" ne"' hiia" hwefi'do'" de"agawe"'he'io'" tea" hadina'gee" 

IJ- it causes the not ever one has died the they (m.) dwell 

(makes matter) (it is) where 

ne" ne"tho' or'ao"'hia"ge'. O'ne"' hi'ia" tho"ge' wa'he""hen': 

^- the there it sky on. N<iw. of at that he it said: 

course, time. 

"Na'ie" ne"' tho'ne"' ne"iawe"''hiV ne" o'ne"' e"gi'he'ia". 

13 "That the here s<t it will come to the now I will die. 

(it is) (this way I pass (when) 

Na'ie" ne"' e°gaiage""'nha"' ne" agadon'he"sa'. E"gana'no'sda' 

14 That the it will go out the my life It will become cold 
(it IS) (lifehood). 

di" ne" gia'df'ge'. Ageno''hri", tho'ne"' ne"'siea" ne" kga'- 

15 be- the my body on. My mother, this way so thou it wilt the my 
sides " do 



10 



HKWITT] 



ONONDAGA VERSION ^-^^ 

.notlu.rl thus shult tl„.u <1.. on n.y ..yes: Th..u n,ust lay l-oth thy 
hands on l.oth suirs. And. n,o,v..v..r. thou nuist keep thy eyes fixed 
thereon when thou thinkest that n..w he is [1 un,] nearly dead bo 
soon as thou seest that my breathing is l,eing n,ade to l.eeonie ess 
then and not till then, nnist thou think that now it rs that he ,s about 
to dir Vnd then, n.oreover, thou wilt plac^e thy two hands on both 



ike a 



,nv ..ves \ow I shall tell thee another thing. Ye nuist ma 
,„;,i,i..,,.. When ve finish the task of making it. then, moreover, 
v.. nmst plaee my body therein, and. moreover, ye must lay it up m a 

'"N!,w"^•el•ilv, she. the ancient ..ne, had her eyes tixed on him So 
soon as she believed that now he was about to die. she plaeed both her 
hands on his eves. .lust so soon as she did this she b.>gan to weep. 
Moreover, all" those who abode in the lodge were also atiected m 
the same wav: thev all wept. Sometime after he had died the.N set 



hi-'„v- De-se"-nia'-l,en- d..djao"-'gwi-. Ne"tho' di" ne"ska'hirk 

el:l,' Tl,ou,hv.w„ hands „,,„,„„.„,.-. Tl.ore besid.. •!>- 1. ^y e,es 

on I them I wilt Uiy _ _ . . -„ j. .(.- 

ne" o'ne- e"-se'a- o'ne"" tht.-ha' e"gi-he'.a. Ganio ^' ^^^^^- ^ 

"L Z .ho,.-m h„w «h„ost iwil.dio. so soon .s thout.w.U 

invi- tea-' ^.ilon'i<'"s drMiosthwa-di'ha'die' o'ne"' ha^'siV e-se'ii' 

'"'■' ,;l 7,.n>hn.a,h- i, « iU ,.„„,inu.. to .ro. less now in.Ulu.n th^wdt 



whtTf ins 1 •, 1 -.1 ••' b ,],-,■'' 

•h,-.'-lie'ia. O'ne"- di kgiiin ge de - 

""" ""^ , i,„Min.lu- Now liLMdus myeyi-son thou 
now is it ni'iirly lu- will <m . 



o'ne"--khe"-' tho'iia' 



s.-niti'-h..- dedjao-'gwl-. (Vn^- -Vul- -^^^ifjif l^iif'- ^f 5 

thvtwohrtndson on both Mdus. .Now i|^^^^ ,„,s, 

,?"";sw?son'nia- ne-' ga-ho-'s.". Ne" o'n."' ."'swadieHno-W ^^ 

, , .. Th.^ now \vi 1 vr Iiisk tmisn 

U,e wil.yoitinaU. tlu- ^,^„y^,;]- ^. , "- 

ne"tho- di-' t'-sgwaiadon'drdv. he'tke"-' di"' e"swa'-hen . 

"uJe t y.,„y.,ody win incase, np hi.h ^-^ ye it wi„ n„-.ay." 

0'ne-"'ne-' gok'ste.VtV ne-'tho' hi'ia de-hogti'Mia'. Ganio" 

„ she elder there verilv, she*;-,. ) had her So soon 

Now the she elder iniu, .. eves on hira. as 

w-Vena" o'ne^ hi'a' tho'iuV a'he'-he'ia . tlio" ge one 

^h.'" now. verily, nearly he wonld die, at Unit 

wSt,-uia''hen- ne" hagain-'ge". Agwa's ganio' ne^^tho-^,, 

sht' laid hiT TWO hands ilu- Ins f\'-s ..n. . ^^^ 

nwa'eie'a- o'ne"" wa-dio-sh^nt'liwa. (nigwegr di t.. nuo^^ ^^ 

so she it did now she wept. ■ ^j^^.^, „.in.re many 

aano-sgon'wa- e-'dt^fi- ne-'tho" o"' nwaawe'-ha, ^™ '^i"";^^^';^!- 12 

'^ , r ihevlin there t".. so it came to pass. they iiiidef.) plurallj 

It lodge 111 the\ (in- imre i" 

def. ) aliode 



(lel.laijooe , ,„, 

a'-ho- gagwe'gi-. Gain'gwa- nwa-oum'she h^we heio one ^3 

Some 
(time) 

21 ETH— OH lt» 



nail. some so tt lasted he is dead 



140 



IROQUOIAN COSMOLOGY 



themselves to work, inakiii','' a hiirial-case. ^Moreover, so soon as the_y 
hail finished their task they placed his l)ody therein, and also hiid it 
up in a high place. 

.Sometime after they had laid the Imrial-ease in the hi^h plaee, 
the maiden, now a woman-being, gave birth to a child, which was 
a female, a woman-being. Then the ancient one [elder one, the 
mother of th(> maiden] said: "Moreover, what mannei' of person is 
the father of the child T' The maiden said nothing in rej)ly. 

The girl child grew rapidly in size. It was not long after this 
that the girl child was running about. Suddenly, it seems, the girl 
child began to weep. It was impossible to stop her. Five are the 
number of days, it is said, that the girl child continued to weep. 
Then the elder one [her grandmother] said: ''Do ye show her the 
burial-case l.ying there in the higli place." Now, verily, they carried 



wa"hodiio"de'"'iia', 

thuy (in. I worked. 



wadiadi'son'nia' 

tliey tm. i it made 



wa"hondiienno"'kde"' o'ne"' 

they (their) tasli finished itow 



ne 

tlie 



t;a"ho"'"sa". (lanio"' di"' 

So soon 



It case 
(t)urial-case) 

ne"'tho 

til ere 



be- 
sides 



wa'honwaia'don'dak, 

they his body incased, 



he"'tke"" o"nr wa-hadi"hen\ 

lip iiiyli also llioy (lu.) it up-laid. 



(rain'gwa' 

Some 
(time) 

tho"ge' ne"' 

at that the 

(time) 

driienda"'nha\ 

'if an infant 



nwa'onni'she' 

so (long) it lasted 

eksa'go'na", 

she maiden. 



ne 

the 



he"tke"- 

up high 



he'hodi'" 

they it had 
up-laid 



i:i o ne 

now 



ne 

the 



she (is) 
female 



agon gwe o ne . wti agoksa - 

she man- then. she became 

being (is) possessed 

eksiV'a'. Tho-'ge o'ne"' 

she infant At that now 

(is). (time) 

di"' nonwa'ho"'de'" ne"' 

kind of person the 



be- 
sides 



8 

9 

10 

11 

12 

13 

u 



e'"he"", agon'gwe' ne" 

she (is) mail- the 

being 

ne"' gok'sten"a" wa'sVhefi": "Son" 

the she elder one she it said: "Who 

(isiti 

ek.sa"'a" ago"ni"ha" T" Hiia"' ste""' de"aga'wen' ne"' ek.sa'go'ntV. 

she infant her father (it Not any- she it has saitl the she maiden. 

(is) is)?" (it is) thiiig (is) 

Godi'sno'we' tea"' gododi'ha'die' ne"' eksiVa'. Hiisi" 

she continued to the she infant (is). Not 

grow in size (it is) 

de"aonni.she''i" o'ne'" ne"'tho" eda'khe"s ne"' eksa"'a'. Dien'"ha" 

it lasted (long) now at that she ran the she infant. suddenly 

place about 

gwa" o'ne"" ne"' eksa"a' wri'o'"sa'we"' w;l"dio"'shent'hwa". Hiiti" 



she grew rap- 
idly 



the 
where 



the 



it no' 

seems 

de'a'wet aioiini'qhe" 

she it would 
stop. 



she child she began 

niweiidage". 



it is pos- 
sible 



Hwl'k 

Five 



hwa"he"s 

weeping 

gok'sten"a' : 

she elder one: 



ne 

the 



so many it day 
in number (is), 

o'nr-" 

now 



she wept. 

ia'ge" 

it is 
said. 



Not 
(it is) 

deio""shent- 

she goes about 



eksa'Tr. Tho"'ge' o'ne"" ■wa'a''lieii"' ne" 

she child. .\t that now she it said the 
(is) (time) 

" Etchina"'do"s tea"' tga'ho"'sa'"hii'." O'ne"' hi'ia' 

■•Do ye it show tlio there it ease Now, of eoiirse 

ti> her where up-Iies." (verily), 



HKWiTTl ONoNDACiA VF-RSIOX 147 

her j)i'i's(.)ii. and rausod lior to .stainl u[) hiL;h tlicrr. 'I'hoii tlic u'ii'l 
child looked at it [the corpse], and then she ceased her weepiiiL;', iind 
also she was pleased. It was a lony time het'ore they \\ ithdrew hei'; 
and it was not a loiiy' time hefore she again heyan to weej). Now, 
verilv. thev au'ain carried liei- person, and. moreover, they caused \trv 
to stand there ayain. So. it continued thus. that, day after day. they 
were in the hahit of I'arryiny her. and causiny hei' to sttuid ther(> on 
the hie-h ])lac(>. It was not lone- hefor(> she hy lier own efforts was 
able to climb up to the place whei'o lay the dead man-heino'. ^I'hus it 
continued to be that she at all times went to view it. 

Some time afterward it thus came to })ass that sln^ came down ayain 
brine-iiiii- with her what was called an armlet, that being- the 
kind of thing that the dead man-being had claspe(l about his arms, 
and, l)eing of tlie wampum vai'iety-, it was. it is said, tine-looking. 

wa'hodiirrde"'-haw;V n(>"tho' he"tke"' wa"dioridatde"'sda\ O'ne"- 

thi-v her ptTsun rjirrii'-l (hurr up liit,'li ilirv i iinli--f,] tier ciiiisi'tl Now 

l.istun.l. Ill isl 

wa'ontgat'hwa" ne" (dvsa"'a'; tho"'g(>' o'ne"" wa"<)nni'(|lie"" tea"' 

she it Iruiki'il at III.' shei-liil'l Ml tlint nnw -lie il .■.•iiv,.,l ilu- 

li-i, itinuM wlien.' 

deio""sherit'hwas, wa"ontcennon'nia" o"'ni". Aofini'she'i' o'ne"" 

sliL- is wt-(.-Iiine, slio was y.li'iisr.l alsn, U lasted (Iotik I now 

saiondadia"d()""'tka". Na'ii^' ne"' hiia"' de'aoilni'she'i' o'ne"' 

ntiaiii tlK'v Irt piTsun Tiiat lli-' luit il lastnl ( loiii,' i n.»\\- 

\vithilreu-, (it i- 1 

he"' donsaio""sherit'hwa". ()'ne"" hi'ia" sashagodiia"de"'"hawa". 

again ai^aiu shr \\rt)t. Nnw. iil coiu-sl'. again tliey Iut prrsnn 

\frily, L'arriL'ft. 

ne"tho" di"' he"'tke"' wa"shagodide"'sda". O'ne"' iu'"'tho" 

tluTp I'"-- up iiigh tlii-v liorcansed ti>st:iTi<l. Nnw tlirn- 

sifl.'S 

ni'io't o"he""'sei'ik >hagodiia"<le"'"ha\vas he''tke"' o"'ni" >liagodi- 

si) it is day aftt-T tliey lirr person rarriftl np liigii also tliey In-r 

day customarily i-auscd 

de"'stha". Hiia'' d(^":ionni's!ie"i' o'ne"" ga'o""hwa' wa"ofidadie'na- 

to stand. Not it hist,.,| il.ais;) now -Ij,. lu-rsrlf she liiTsolf h.^lpi-d 

todo it 

wa"s wa"eia"'tlie"" tea"' non'we" tga'"ha" ne'' hawe""lie'ii>"". 

luT- slu> I'limbc-d llic Ihi'i'laec tlu'ri- it tin' lie is drad. 

self np \vlirre up- lay 

Ne"'tho' ni'io"t idvdo""'ne"s diiot'gont. 

There so it is she it customarily at all limes, 

went to see 

(iaifi'gwa' nwa'ofini'she" o'ne"" ne"'tho" nwa"iiwe"'"ha" dofida- 

Someaimel so it lasted no^v thus -o it came in jmss Ilinice 



1» 

10 

11 

1-2 



io"'kwe'ne""'da'' teie'ha'wi" i(''""nenteha"iihas'tha' gaia'dji". na" 

again she clescendcd she it brought erne it uses for armlet it is called. that 

again one 

nonwa"ho"'de"' hi'ia' hotnentchii"nlia'"h()"' no"' hawe""he'io"", 

kilxl of thing, vcrih-, he his arm has \\ rapped around the he is dead, -*■'' 

pliirally 

otko"'a" nonwa"ho"'dt"'"", oia'ne", ia'ke"'. \V;"i"a"hen"' ne"' 

it wampum kind of thing, it (isl tine. it is said. .Sin- it said the ^"^ 



148 IROQITOIAN COSMOLOGY [eth. ann. 21 

The elder one said: " What niaiiiierof thiii^- caused thee to remove it?" 
The girl child replied, saying: " My father .said: 'Do thou remove it. 
It will beloni;' to thee. I, verily, am thy parent." " The elder one said 
nothing more. It continued thu.s that customarily, as soon as another 
daj' came, she would again climb to the place where the burial-case 
lay. So, now, verily, all those who were in the lodge paid no more 
attention to her, merely watching her grow in .size. Thus it contin- 
ued that day after day, at all times, she continued to go to see it [the 
corpse]. They heard them conversing, it is said, and they also heard, 
it is told, what the two said. After a while she again came down 
bringing with her a necklace which the dead man-being had had around 
his neck, and which she had removed. She, it is reported, said: "Oh, 
my grandmother! My father gave this to me; that is the reason I 

gok'sten'a': ''Ho't nonwa'ho"'de"' daioi'hwa"'klie" tea*' waska"- 

1 .she eUlf r one: "What kind of thin;,' it is reason of it the thou 

(is it) where didst 

tciiV ?" Daiei'hwa'sa'gwa" ne'' eksiVTr wa'a'iieu': "G'ni'ha"' 

2 remove Slic it replied the she cliild slieitsai'i; "Mv father 

it?" 

wirhe"'hefi'', 'Sga"'tcia'. I's e"sa'we"k. I"' hi'ifi" gon"ha'wa'.'" 

3 he it said, • Do thou Thou thon it wilt I verily, I thy parent am.'" 

it remove. own. (it is), 

Iliiii'' ste""' de'tciaga'we"" ne"' gok'sten'a*. Ne''tho" ni'io't 

4: Not any- aj^ain she it said the she elder one. Thus so it is 

(iti,s) thins 

ge"'s ganio" w;Vo'he""nha" o'ne"" he"' saiea"'the"' tea" noii'we' 

5 eustom- so soon it day became now again again she the the place 

arily as climbed up where 

tga^ho'^sifhif. Da'", o'ne"" hi'ia" tea"' ni"hefi'nadi" ne"' 

there it case up-lay. So, now, verily, the so they fm.) are the 

wlicre nniny in number 

gano"'sgon'wa'' henni"'deii' hiia" de"shormasdei'sdi\ ne"'tho' 

7 it lodge in they (m.) abide not they (in.) again pay there 

attention to it, 

gefi'gwti" de'hadiga'iiir tea"' gododi'ha'die". Ne"'tlio" ni'io't 

3 only they (m. ) their eyes the she continued to There ,so it is 

had on it where grow. 

diiot'tiont heiontgat'hwas o"he""'senk. Hofinathofi'de", iti'ke"', 

it at all times thither .she went to day after day. They (m.) it heard, it is .said, 

see it 

de'hodi'tha", hofinathofi'de" o"nr, ia'ke"", ne"' .ste""' gwa" 

10 thev(m.)con- thev ( m. ) it heard also, itissaid. tlie any- seem- 

"versed, ' thing Ingly 

nofiwa'ho"de"' de"hia'do"k. DieiT'ha" gwa"' o'ne"' he"' 

11 kind of thing they two (m.) Suddenly. seem- now again 

kept saying. ingly. 

dondaio""kwe'ne""da' tcie'ha'wf ne"' ioiTni'dias'tha' ne" 

12 thence she again descended she it brought the one uses it as a the 

again necklace 

ho'dieiT'iia" ne"' hawe""he'io"', na'ie" o""k(y'' goga"tcien'ha'die". 

13 he had had it the he is dead, that thistiuu', .she came, having 
around his neck (it is) removed it. 

WiVa'hcrr', ia'ke"': "Gso'dti'ha". g'ni'ha"' waha'gwe"" neii'ge"'; 

^■i Sheitsaid, itissaid: "My grandmother, my father he it gave to me this(itis); 

na'ie' gai"honnia"ha* wa"kga"'tcia"."" O'ne",' ia'ke"', tea" 

15 that it it causes I it removed." Xow, itissaid, the 

(it is) where 



HEWITT] ONONDAGA VERSION 149 

removed it."' So, it is i-eported, until the time she was full-yrown, 
she was in the haliit of g'oinjf to view the place where hiy the Imrial- 
case. 

At that time, it is reported, her father said: '"Now, my eliild, verily, 
thou liast urown to maturity. ^Moreover, I will decide upon the time 
when thou shalt marry." Some time afterward he said: ■■Thou must 
tell thy mother, sayiny: ']\Iy father said to me, "Now thou must 
marry."" Now, moreover, verily, thy mother must make leavers of 
bread, and it must till a lar<;e forehead-strap-horne basket. Now, 
moreover, thou must make the bread, and thou nntst have it ready by 
the time it becomes nioht."" 

Truly, it thus came to pass. It became night, and, verily, the elder 
one had it all ready. She said: "I have now made it ready. The 
basket is even now fidl of bread."" Now. tlie maiden again climbed 



nwa'oiini'she'' heiagodo'di' ne"'tho' ekdo""'ne's tea"' non'we" 

su (li 111^') it lasted tliitlKT slu- Kfow there slie it went habit- ttie the fhice 1 

to lull ^i/.e ually to see where 

tga:''h;l" ne"' gaiio'^'sa". 

there it tlie it ease ( burial- £i 

iiphiy <-ase). 

Tho"'ge", ia'kt"^"", (j'ne"" wa"he""hen"' ne"' ago"ni'ii:V: •"O'ne"' 

.\t that it is said. now he it said the her father: "Now o 

Itiniei, (it is) 

hi'ia" u'oniia'wa" wa"sadodia'ea'. I"' di"' e"tii'enno""'do"" u'aiiT' 

verily, I thy parent aiix thou hast thrown ni>. I more- I it shall will where "t 

(it is) over {deeide it). 

niga'ha'wi" tea"' ("'"saniti'khe"."" GaiiTgwil' nwa"onni'she" o'ik"'"' 

there it bears it the thou wilt marry." Some (time) .so ( lung) it lasted im>w "^ 

(the time) where 

wa"he"'h("''n"': "■ P>""sheiiitho'i("'"" ne"' sano''ha" e"'si"h(^n"', ' Wa"ha- 

he it said: ■■ Thou her wilt tell the thv mother wilt thon it shv, -He ail- 'j 

dressed 

g'on'has g'"ni"h;\''. ( )'ne"' e"sania'khe".""" <)'m''"^ di"' hi'ii'i" 

me, my lather. Now wilt thou marry.' " Now, more- yerily, i 

saying, over. 

e"ie'h!l"[;'orinia'"hen" ne"' sano'"ha", ntl'ie" ne" e"g;Va''seik 

ft ' c 

she bread will make the thy tnother. that the it will till a o 

repeatedly (itisi basket 

ontge"da'stli;V ga"a''sa". O'ni''"' di"' i''"sha'gon'nia" e"saienn('^fida"'ik 

one bears it by the it basket. Now. im)re- thou bread wilt thou it wilt have ^ 

forehead-strap over. make- reaily 

tea"' niga'ha'wi" ne"' e"io"'giik.'" 

the there it it bears the it will be dark." 10 

where (time) 

Do'ge"s ne"'tho' nw;i\iwe"''hil". Wa"o''gak o'ne"' hi'iti' 

It is true thtis so it eame to pass. It beeame now. verih', 11 

ui,i;ht 

o-aewe'"'!" "•aiennendtVi" ne" gok'stt"'!!":!'. ^Vi■l"a'hef^': ■■O'ni'"" 

it all she it bad ready the she elder She it said: "Now t.i 

one (is). 

wa"gadadeiennendii"'nha". O'nt"'"- g-ii"a"sei' ne"' o"h;i"gw;l"."" 

I mv preparations have tinished. Now it liasket the it liread. ' io 

(is) full 

eksiX"go'na' srueif'the"" tea"' non'we' 

she mairleii again she up- the the plaee 1-1 

eliml.a'd where 



O'n.'"- 


ne"' 


na"' 


ne" 


Now 


that 


the 


that 




one 


that 


one 



150 



IROQUOIAN COSMOLOGY 



[eth. axn'. 21 



up to the place where lay the hurial-case. At that time they heard 
her say: "My mother has now made everything ready." He then 
replied: "To-morrow thou nuist depart; early in the morninii' thou 
must depart. The distance from here to the place where lives the 
one whom thou wilt marry is such that thou wilt spend one night on 
thj' wa}' thither. And he is a chief whom thou art to nnirrv. and his 
name, hy repute, is He-holds-the-earth." 

Now the next day she dressed herself. As soon as she was ready 
she then again ran. going again to the jdace where lay the dead 
man-being. Then she told him, saying: '"The time for me to depart 
has arrived." Now. at that time he told her, saying: "Do thou 
have courage. Thy pathway throughout its course is terrifying, and 
the reason that it is so is that many man-beings are traveling to 
and fro along this pathway. Do not. moreover, speak in reply if 



tga'ho'-sa'-ha'. O'ne" 

Now 



there it hnritil-case 
up- lies. 

wiVeieilnrMldtVnhrr 

she her ]ii'(.'parations 
has linished 

"•E"io'he""nha" o'ne"' 

"It will bft'ome day now 

i tomdrrnwt 



hofinathofi'de' 

they (m.) it henrd 



tea" waa'hen": "O'ne"', 

she it said: " N"o\v 



lie 

the 



niiia'wen': 

thence he replied: 



the 
where 

Tlio"g*e' o'ne" 

At thnt now 

(liniL'i 

He"ge-'djik o'ne"' e"sa'- 

Karly in the now thou 

morning wilt 

den'dia". Sga'dii' e"sefino"'hwe'teia tea"' niio'we' tganada'ie"' 

depart. One it is thnu wilt stay over night the so it is dis- there it village 

where tant lies 

tea"' nofi'we" tluina'gee' ne" e"djiniii'khe'. Ila'seiinowa'ne"' 

the the plaee there he the ye two will marrv. He is a chief 

where dwells 



na'ie* ne" e"djinia'khe', Hao"'hwendjiawa"gi' ni'ha'sen'no"de"' 



de"sa 

8 herself 
ready 

noii'we 

9 the place 

tho'ie"" 

10 him 



agno'"hri"." 

my mother." 

e".sa'deri'dia". 

thon wilt de7)art. 



5J 



that the ve two will marrv. 

(His) 

Wa'o'he""nha' tho"ge' o'ne" 

Itbecnmedav at tliat now 

(time) 

o'ne"" tho"ge' 

now at that 

(time) 

tga'ho"'.sa"ha" ne" 

there it burial-case the 
np-lies 

waa'hen": "O'ne" 

she it said 



He-it-earth-holds 



such his name (is) 
kind of." 



wtVoiide'.sen'nia'. Ganio" wa'oii- 

she herself dressed. 



So soon as she 

made 



don.saiona"dat ne"tho' nhon.sa'ie"" tea' 

there 



thither again she 
ran 



' No\\- 



hawe"'he'io"'. 

he is dead. 

hwa"ga'he'"g 

it has arrived 



thither again the 

she went where 

Tho"ge' wa'honwa- 

-4t that .she told 

(time) 

tea" 



the 
where 



one'" e"ga'- 

now I shall 



defi'diii' 

11 depart." 



Tho"ge' o'ne"' wa'.shagotho'ie"" wa"he"'hen": "Djia'ke"'. 



At that 
(time) 



lie her told 



.she it said: 



Deiodeno"'hiani"dr 

12 It is terrifying 



■ Iio Hiou have 
courage. 



tea" non'we" nlieiothaiii'noiV 

the the i)lace thither it path has its 

where course 

nfi'ie' gai'honnia"ha' tea" ne"tho' ni'io't tea" 

13 that it it causes the there so it is the 
(it is) where where 

weii'ie' tea" uon'we' nheiotha'hi'noiT honnatga"de' ne" on'gwe'. 

14 in the the place thither it path has its tlicv are numerous the maii-heing 
numbers where course 



na le ne 

that the 

(it is) 

deiagoilnada- 

they (anthr. I travel 



HEWITT] 



ONONDAGA "\EKSIoN 151 



some person, whoever he uiiiy he, addresses words to thee. And w hen 
thou hast u-one one half of tliy j<)iirne\-, thou wilt eome tn a river 
there, and, moreovei'. the Hoatitiu- loo- whereon persons eross is maple. 
When thou dost arrive there, then thou wilt know that thou art half- 
wa\' on thv journey. Then thou wilt cross the river, and also pass on. 
Tlion must continue to trav(d without interrujition. And thou wilt 
ha\e traveled some time l)ef()re thou arrivest at the place where 
thou wilt see a largi' tield. Thou wilt see there, moreover, a lodo'e 
standino- not far away. And there beside the lodge stands the tree 
that is called Tooth." [Moreover, the blossoms this standing- tree 
l)ears cause that world to lie light, making it light for the man-heings 
dwelliiiu' thei'e. 



'A''gwi' df de"tcada'dia do'gat hi'ia" e"iesawenna"nha" m-" 

Do it licit. iiioiv- tlKiu wilt siiLMk if it lic --(1. vfrily. imy tlu'U wiirfls llii.' 

,,viT. ill ivply will lulilrfssti) 

soiT' gwa"' nonwa"ho"de"". Na'ie" ne"' tea"' dewa'si'MTno"" tea"' 

wh.i s.iiii- kinil of persim. Tlmt Ilii; thi- it hiilt is tlif 

iiiL'ly (it is) whert' wlii/ri.' 

niio'we" nhc"''se" nc"'tho" tgc"iiio"'hwada'die', na'ie" di" ne"' 

soiti><(iis- thilluT llinii tlicTc tlirrr it river fXti'luls itself lliat more- llie 

liuit wiltbegoiiig uloiig, (itisi over 

o'hwa''da" ne"' gat^^fi'do" tea"' non'we" deieia"hia"'ktha". Ne"' 

il maple the it log floats tlie tlieplaee one uses it stream The 

where to eross. 

o'lii"'"" ne"'tho' he""'sio"" o'ne"' ('■""sea"' o'ne"" tea"' dewaVeiTno"' 

now theie llierethoii now tlioitwilt now the it middle is 

will arrive eonelnde wllere 

nhwa"'ge". Tho"ge' o'nt"'"' de"'siia''hia"k. (''".sadong-o''da" o''ni". 

there I am .\t that now thou stream wilt tlioii wilt pass on also, 

going. (time) eross. 

Heiotgofldi'r'gwi" e"sa'defidion'ha'die". Xa'ie" ne"' gain'gwa" 

Without iiiterriiplioii lliou wilt eontinlie lo That tie- some (time) 

travel on. (it is) 

ni"'"iorini'she" tc;i" lie"sath!i"hi'ne" o'lu"'"" liir'sa" ne''tho' hi''"''sio"" 

so it will last the thither Ihoii wilt lie now .iiisl then there there thou 

where traveling wilt arrive 

tea"' non'we' ("''"satgat'hwa", e"shefidage""'nha" na'ie" ne"' tga- 

the tlie Jilnee thou it wilt see. tlioll a clearing (field l that the there 

w hi-re wilt see (it isi 



E"sge""'nha" <.\i' ne"'tho' gWiVtho' tgano"'- 



it field lies groat. Tlion it wilt see. more- there near h,\- there it -^ 

over. 

sa'ie"". Na'ie" ne" g;uio""sak'da" ne'tho" ga'die" na'ie" ne"' 

lodge Thilt the it loilge I.eside there it tree that the -It 

lies. I it is| statnls (it is i 

Ono"'dja'" giu''ridaia'dji'. Na'ie" ne"' di"' tea"' ;iwi''"'ha'ha'gi' 

It Tooth it tree lisi called. That the m<.re- the it is full of llmvers Ij 

I It i- I o\er where 



nen'ge"" gii'iie" tea" ni.'"'tlio" diio"'hwt''tTdiia'de" dcio"h:ithe"'di", ^^ 

this (it is) it tree the tliere there it world (earth i is it it eau^es to he -^-'-^ 

stands wdiere present light. 

na'ie' ne" na'ie' deiiodi"bathe"'dani" tea" ne"tho' eiui'gee" 

that the thai it it them eanses to he light the there Ihey dwell I'i 

(it is) (.it tsi for where 

ne'' oii'gwe". 

the man- -L«^ 

l.eing. 

" I'robahlv the \'ellow dog-tooth violet, Krvthronium aiiierieannm. 



152 



lEOQtTOIAN COSMOLOGY 



[ETIl. ANN. 21 



"Such, in kind, i.s the tree that stands beside the lodge. Just there 
is the lodge of the chief whom thou art to marry, and whom his people 
call He-holds-the-earth. When thou enterest the lodge, thou wilt 
look and see there in the middle of the lodge a mat spread, and there, 
on the mat, the chief lying down. Now, at that time, thou shalt lay 
thy basket down at his feet, and, moreover, thou shalt sa}*: "Thou and 
I marry.' He will sa.v nothing. When it becomes night, he who 
is lying down will spread for thee a skin robe at the foot of his mat. 
There thou wilt stay over night. As soon as it is day again, he 
will say: 'Do thou arise; do thou work. Customarily one who lives 
in the lodge of her spouse works." Then, verily, thou must work. 
He will lay down a string of corn ears and, moreover, he will say: 
'Thou must soak the corn and thou must make mush.' At that time 



• Ne"tho' 

Thus 



nioaeiido''de"' tea" gano'"sak'da' ga"he'. 



so it tree (is) 
kind of 



the 
where 



it lodge be- 
side 



it tree 
stands. 



Ne"'tho' 

There 



niiiono"^8a'ie"' ne" haSsennowa'ne"* ne'' e^djinia'khe', 



seem- 
ingly 



there his lodge 
stands 



the 



he chief 

(is) 



ye two wiL 

iiiarrv, 



Hao'"'hwendjiawa"gi' horiwanriVlo""khwtV ne'' haonowe''d:r. Ne" 



He-it-earth-holds 

o'lie"' ne^'tho' 

now there 

ha'deg-ano"s'he" 



they liini designate 
thereby 



he""sio 

there thou 
wilt arrive 



nl 



ne ' 

the 



gano"sgon'wti" 

it lodge in 



bis yieople. 

e"satgat'hwiV 

thou it wilt see 



just it lodge in 
middle of 



ne''tho" ganak'do"', na'ie" 

there 



it mat (bed) 
is spreiid. 



that 
(it is) 



The 



tea' 

the 
where 

ne" 

the 



e sge nfli 

thou it wilt 
see 

ne"tho' ganakdsi"ge' heMa'ga' ne" ha'st>finowa'ne"'. Tho"ge 

there it mat on he lies the be chief. At that 



time 



o'ne"' ne"tho' 

now there 



thou it wilt 
say. 

Ne" o'ne" 

The now 



nofi'we' ha'de'ha'si"dage"hen', 

the just (where) his two feet 

plaee are lyiltg, 

Hiia" ste°" tha-he'"'hen". 

' Thou I marry Not any- he it will say. 

now.' (it is) thing 

"io^'gak nii'ie- ne'' tea ' he'Vla'gir ne^'tho' e"'hie"'8o'was 

he lies 



di": 

more 
over 



e"sat'a"sa'ieii' tea" 

thou thy basket the 

wilt lay where 

' Wa'oiio'inia'khe'." 



the 



10 

11 

12 
13 
14 



it will be- that 

eome night (it is) 

tea" noiTwe' ha'de'ha'si'dade'nio" 



the 
wliere 



the (he 

where plaee 



just where hi.s two feet 
end. 



Ne"tho- 

There, 



Ganio" e"io'he""nhti' o'ne"' 

So soon it will be day now 



se ' 



it is a mat- 
ter of fact 



e"'he""hen" 

he it will say: 



there he will spread for 

thee II mat (.bark) 

di"' e".senno"'^hwet, 

thou wilt stay 
over night. 

' Satge""ha'. 

' Do thou arise. 



mure 

over, 



Saio'de""ha' 

Di:) thou work. 



Goio"de' ge°'s tea" 

She works cus- the 

tomarily where 



e-hne"'hwas'he"\" Tho"ge' 



she aliides with her 
husband's familv.' 



At that 

(time) 



o'ne"" lii'ia e"saio'de^"ha\ One"^'hiV e"4ia^ste"^sa'ien\ e'^^he"Mien" 

now, verilv thou wilt work. It corn he a string of it will he it will say, 



he a string of it will 
lay down. 



df: 

more- 
over: 



E"8ene""hanawe""da\ e"sdjiso-on'nia / Thc'ge' odji.sda 'ge' 

' Thou it eorn wilt soak, thou mush wilt At that it tire on 

make.' i,time) 



HEWITT] ONONDAGA VERSION 153 

thore will !»' a kettle of wattn- set on the tire. As soon as it boils 
so that it is terrifviiiir, thou must dissolve the meal therein. It must 
be boiliiiu' when thou makest tlie mush. He himself will speak, 
savinu-: 'Do thou undress thyself." Moreover, thou must there 
undress thvself. Thou nuist be in thy l)are skin. Nowhere wilt thou 
have any garment on thy btxly. Now, the um^h will br lioiliiiL;-. and 
the mush will be hot. Verily, on thy body will fall in plaees the 
spattering- nmsh. He will say: 'Thou nuist not shrink baek from 
it;' moreover, he will have his eyes tixed on thee there. 1 >o not 
shrink baek from it. So soon as it is cooked, thou shalt speak, 
.savino" "Now. verily, it is cooked; the nnish is done." He will aiise, 
and. moreover, he will I'emove the kettle, and set it aside. Then, 
he will sav: 'Do thou seat thyself on this side." Now then, he 
will say: "My slaves, ye dogs, do ye two come hither." They two are 



o'hne'ganos e"o;ana"djio'dak. Ganio"' e"diowiiaiie"'"ha" Me"'tho- 

it wiiter it krttlo will sit. Siisiion it will iiir-hoil tlicrr 1 

(frushi as 

tea"' deiodeiio"iiiani"<h' o'ne'" ne"tho' ne"' otlie"'tclia" 

tln< it is tfrril'viiiK now tluTt the it UK'iil -J 

whiTe ' I flour) 

he""sok. I)e"diowiia-he"-'sek ne"' o'ne"' e"sdjiso-on'nia". Ha'o"-- 

theretlinuit It will he up-boiling the now thou niiish wilt He him- •-> 

wilt immerse. miike. self 

hwa' e"thada'dia" e"-he"'hen"': ■ Sadadia"dawi"da-'sia-." NV'tho' 

he will speiik he it will say: ■ lici th..n thyself ilisrohe.' There ■* 

di'' e°sadadia'dawi'diV'sia". Sa"ne.sda'go"ks e"gen'k. Hii;V' gat'ka 

more- thou thvself wilt disrobe. Thdii thy bare skin it will lie. X"t imy- .) 

over, ' wilt lie in where 

da'de"diisadia"dawi"'dik. (Vne"- ne"' odjis'gwa e"diowiia-he""sek, 

thou wilt be nibeil. Now liie it mush it will be uri-boilinf.-, '> 

o'dai'-heiT e"g-e"'ks ne"' odjis'gwa". Sia"di"'ge' hi'ia" he'Vaa"'- 

ilishot it will be the it mush. Thy bwly cm nfeourse it will lie- < 

oome at- 

seiv tea" e'Hvatdiisgwadon'gwa". E"'hr'"'hen"': ' HiitV thonda.sa- 

tached the it itself mush will splatter. He it will say: 'Not thim u 

toit where _ I'lisi sh.nil.lst 

do""'tka'." Ne"'tho' di"' de"iesaga"ha"k. "A"gwi' thonda'sado""'tka'. 

flineh from There, more- he his two eyes will Do not thou shiiuklst flinch 

it.' over. have on thee. do it from it. 

Ganio'' e'Va'ik o'ne"' de"teada'dia' e"si"hen": "O'ne"" hi'ia 

So soon it will be now thou wilt speak thou wilt Now, verily, tl 

as enoked say: 

wa'ga'ik, wa"gadjis'gwaik." lV'"thatg:e"''ha", o'nt'>"- di"' e'"hana"- 

itiseooked, it mush is rimked.' Thenee he will now mure- he will H 

up-rise, liver remiive 

djioda'g-wiV, si" hagwa'di' e"'hri'ie"\ Tho-'ge' o'ne"- e"-he'-- ^^ 

the set kettle, vouder side of it he it will .set ,Vt that now he it will 1"- 

far down. itime) 

hen"': "Sadien" ne'"' hagwfi'di'." Tho"ge- o'ne"' e"'he"'herr': 

siiv: ■Till thiiu sit hen- side of it." .\t that niiw he it will say: lo 

(time) 

' Agetchene""'sho"\ dji'-ha', ga'e" donde'sne'." Agwa's deg-ni- 

■Mv slaves several, dogs, hither do ye twii Very they iz.) 14 

come.' two 



154 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



very large. As soon as they two arrive lir \v\\\ say: 'Do ye two lick 
her body where tlie mush has fallen on it." .Vnd their tono-ues are 
like rough bark. They will lick thee, going over thy whole body, 
all along thy body. Blood will drop from the places where they will 
lick. Do not allow thy body to flinch therefrom. As soon as they 
two finish this task he will .say: 'Now, do thou again put on th}' 
raiment." Now, moreover, thou must again dress th3'self completely. 
At that time he will take the l)asket and set it down, saying, more- 
over: ' Now. thou and I marry.' So now, .so far as they are concerned, 
the dogs, his slaves, they two will eat." That is what the dead nian- 
))eing told her. 

Tt l)(>came nigiit. Now. at that time, they verily laid their bodies 
down, and they slept. It became day, and the sun was pre.sent yon- 
der when th(^ maiden depaited. She bore on her l)ack ])y the forehead 
strap her basket of bread. Now, verily, she traveled with a rapid 



gowa lie . 

jirc Ijirtji'. 

na'ie" ne' 

that the 

(it is I 

gaeii'wa' 

it roiigli 
bark (tilet 



10 

11 

1:.' 
13 
14 



Gaiiio"' de"gni'io"' o'ne"" e"'he'"hen' 

Sosoim thev t\V(i now lu' it will sav: 



they twd : 

will arrive 

iagodiisgwa'hi"so"".' 

it mush has fallen on her 
in places.' 

E"saka'nent 



p]tchika'nent 

' Do ye two lick 
her 



in'io't. 

Ml it is. 



Thev thee will 
■ lick 



Na'ie' 

That 
(it is) 

e"gni"'sa' 

they (z.) it two 
will linish 



ne 

the 



tea"' 

the 
where 



ne 

the 



( their] tongues 

aa'dagwe'gi", 

thv hodv entire. 



sia"da"ge"'sho"". De"tgatkwe"'sa'hi"'nha'' tea"' noiTwe' e^gnika'nent, 

thy holly on alouK. Thence it liloorl will drop 



they (z.^ two 
will lick (it). 



"A-'gwi- di" de"tcadadiado""'tka 

l>o it not. 



more- 
over, 



he it will say; 



thou wilt flinch from it 
with thy body. 

' O'ne'" sasadia"dawi"'da 

■ Now 



the the 

where place 

(xanio"' e"gni".sa" o'ne"' 

So soon they (z.) two now 

as n'il'l finish it 

O'ne"- di" e"tca'sei"sa" 



again do thon dre.ss 
thvself.' 



it all. 

e"'ha'ie"", 

lie it will set, 



Tho"ge* 

At that 
(time) 

he it win SUV 



o ne 

now 



Now 

de'''hafi\sa"o*w:V 



niore- 
Dver, 



SV 



thou thyself wilt 
re-dre.**.* 

Mgwil'di' 

side of it 



df: 



nil ire- 
over: 



lie 

the 



dji'-iur 

dogs 



the that one 
that 

Na"' wa"he'"heii"' ne"' 

he it said the 



ne 

the 



he it basket will yonder 

take up far 

O'ne"' wa'onginia'khe"." Da', o'ne"' 

■Now thou I marry." So, now 

hoteheiit"'""'sho"" de"giadekhon'nia"."' 

his slaves several they < z. ) two will eat." 



That 

(it is I 



ik. Tho''oe' 



It became 
night. 

wa"honna"'gak. 

[liev (m. ( went to 

skH'Ii. 

o-o'di-'iTdion' 



.\t that 
(time) 



hawe"-he'io"'. 

he is dead. 

o'n(?"' hi'itl" 

now verilv 



she departed 



ne 

(he 



Wii"o'he""'nhiV 

It became day 

' cksa'go'na'. 

she maiden. 



ne 

the 



'ha''gwiV, 

it bread. 



O'ne" 

Now, 



hi'ia" 

verily, 



wri'horidii:rcl;\<i'e''hr'rf . o'ne", 

they their Ijodies laid now 

down, 

si" tw-iui''*^WiV tho^ge' o'ne"' 

yon- there it orb at that now 

der of light rusted i time) 

WtVoiltge^dat hi'iiV ne" go'iV'sa' 

She bore it by the verily, the her basket 
forehead-strai', 

ontha'hi'ne' eianoil'die'. Hiia" 

she traveled her sait was Not 

onward rapid. (it isj 



HEWITT] ONONDAGA VKRSION 155 

g'ait. It was n(>t loiiy Ix't'orc she was sui'):)ris('d to tiiid a I'ivt'i'. There 
))esi(le tile ri\er she stood, thiukiii!^'. vei ily. " 1 ha\e h)st my wav." At 
that time she started hack. Not hmy atterward those who aiiode in the 
home hidy'e were sui'])rised that th(> maiden returned. She said; "' 1 lie- 
lieve 1 liave h>st my way." Now siie laid \trv husket on the mat, and, 
moreover, she ayain ran tliither and again climbed up to the phiee 
where lay th(< hurial-ease. So soon as she reached it she said: "Oh, 
father! I l)rlievi- that 1 lost my way." lie said: •• What is the 
character of the land where thou helievest that thou lost thy way f " 
" A\'here people habitually eros.s the river, thence I retiii'ned," said the 
maiden. She told him CNcry thing. She said: "A maple log iloats at 
the place where they habitually <'ros,s the river." He said: •• Thou hast 
not lost thy way." She replied: "" 1 think the distance to thi' ))lace 
whei'e the I'iver is seems too shoi't, and that is the reason that 1 think 



de'aofini'she'i' o'ne"' \vrrondiefi"ha' gwa"' ne^'tho' ge""hio"'hw!i- 

it iastuil now- slu' was surprisf*! st'eni- there it river had its 

ilonj;) ingly course 

da'die". O'ne'" iu>"'tlio' ge"iiio"'hW':lk'da" wa'diediV'nha' ne"' 

along Now ■ lllrre it ri\ IT lieside slie stoppcl tlif 

(there). 

wa'en'ii" o'ne"' hi'ia" wa'g'iidia'da'Mo"". Tho"'ge" o'ne"' sruo"k'ii;'i". 

site did now. venl>. I my way i my per- .-Vt that now slie turned 

believe son ) liave lost. (time) hack. 

Hiia" de"aonnis'he"i' o'ne'" ne" tea" tgiino"'.sa'ie"" thefini"'dr'n" 

Not it lasted lions: I now tin- the there it lodge liiere they i m. ) 

(il i-i where lies aliide 

wadiondicrrdia" gwa"' saie'io"" ne"' eksa'go'na". ^\'a"a•he^l■': 

they (m.t were seem- aKain she the she She it said: 

surprised ingly returned maiden (is). 

"(ie''he' wa"giidia"da"do"\" One'" ganakda"'ge' wiVont'a'sti'ien', ,, 

'• I it think 1 lost mv wav ( ntv jierson I." Now" it mat on she her liasket 

laid, 

ne"'tho' di"' tciedfdv'he". saie;i"'the"" tc;i"' nofi'we" ts'a''ho"'sa''ha". 

ttiere more- ;iL.'ain ^tii- ran, again she the l!ie]ilaee there it ease 

over elimlted up where up-lies. 

Ganio" ne"'tho' hwa'e'io"" o'ne'" wa'a'hen"': "G'ni'ha". ge''he' „ 

So soon tliere tliereslie now sin- it said : ''My father, I il think 

as arrived 

wa'gadiaMtV'do""." '\V:Vhe"'heiT': " Ho't niio'"h\vendiio"de"' tea"' ,, 

I lost my way He it said : 'What so it earlli is kind of tlie 

(my iiersoni." litis) where 

noiT'we' tea" se"he". \Va"gadia"da"do""r" " Didieia'hiak'tha" tea" -, 

the plaee tie- thou it I lost my way " There wlare they use the 

wliere thinkest. (my person )''" it to eross river- where 

tge""hio"'hwada'die" ne"tlio' doildtigtlk'da"."" wiVa'hen"' ne" eksa"- ,. 

there it river has its (here (la-nee I liirned slie it said, (hi- shi- 

eourse liai-k .-igaili," 

go'na'. (iagwe'"'!' wa"oiltho'ia. WtVa'hen"': '" ( )'hwa''d;V ne"' , . 

maiden It all (is) she it told. Slie i( said : "It maple tin- " 

(is). 

gaeii'do' tea" non'we" deieiaiuak'tha'."" WiX'he'"hefi": "Hiia" ,., 

it log the the jtlaee one it uses to cross He it said: "Xot 

floats wlierc river," litisi 

de".sa,ia"d!'i"'do'"."" Wa'a'hefi"': "(ie''he" swiVdji'k do.su-e'"ii:V niov'"' 

thon hast lost thy She it said : "I it think (oo much near (it is) so it is 

way (thy person)." far 



15() 



IROQUOIAlSr COSMOLOGY 



[ETH. ANN. 21 



that I lost my way." At that time he said: '• The place that I had indi- 
cated is fai'. But thy person is so endowed with magic potence. thou 
hast immanent in thee so much orenda that it causes thy pace to be 
swift. Verily, .so soon as thou arrivest at the river, thou shalt cross 
it and also shalt ])ass on." At that time the maiden said: "'Oh. my 
father, now I depart." '• So be it. Moreover, do thou take courage," 
said the dead man-lieing in reply. Now she again descended and 
again went into the lodge. 

There then she placed her basket of bread on her back by means of 
the forehead strap. It was early in the morning when she departed. 
She had been traveling some time when she was surprised to hear a 
man-being speak to her, .saying: "Do thou stand, verily." She did 
not .stop. Aurora Borealis it was who was talking. She had pas.sed 



niio we 

so it is 
distant 

ge"he' 

I it tliinli 



non we 

tile place 



the 
where 



tcii' ' tge" ' h io"' h wada' die', 

there it river has its 
course, 

Tho"ge' 

At that 
(time) 

Ne"tho" 



wagadiad:l-'do"'." 



disaefinon'de". 

so thou art magical 
(hast orenda), 

he""sio"' tea" 



I lost m.v way 
(my jierson)."" 

iewagna'"do"\ 

there I it There 

inilieated. 

e'. na'ie' gai'hoiinia'"ha 

that it it cau.ses 

(it is) 



na le 

that 
(it is) 

wahe"'hefi" 

he it said : 



gai'hoiinifi'iia' 

it it causes 



'•I'n 



o 



tea'' 

the 
here 

tea" 



the 
where 



gW!l 



seem- 
ingly 



ne 

the 



tea" 

the 
where* 

.siano'we' 



there thou 
arrivest 



I lie 
winTe 



iioil'we'' tg'e"'hio"'hwfidu'die' 

Ilie plaee there it river has it eonrKe 



thy gait is 

rapid. as 

de"sia"hiak 



"Fur 

(it is) 

nisilia'dat'go"', 

so thy body (is) 
magically potent 

Ganio" hi'ia' 

.^o soon 



thou wilt cross 
river 



verily 



e"sa- 

thou 



dofigo''da' ()''ni 

\viltX)asson also." 



At that 
(time) 

wti'ga'deii'dia'." 

I depart." 



rho''ge" ne" 

the 



eksa'go'nil' wa'a'hen": 



she it said : 



■ G'ni'ha", 

"My father. 



'Nio" 

'So be it 



Djia'ke"' di"," 



hawe"'he'io'". 

he is cieail. 



O'ne"- 

Now 



Do thou more- 

take courage, over," 

dondaio"*kwe'ne"''da', 

thence she descended. 



ni'ha'weiT ne" 

so he said the 

in reply 

gano",sgon'wa' 

it lodge in 



9 
10 
11 
12 
13 
U 



thither again 
she went. 

O'ne'" 

Now 



ne''tho' 

til ere 



goa sa 

her 
Vjasket 



ne 

the 



o'ha"gwa' 

it bread 



wri'ot1tge"dat. 



He'"ge"'djik o'ne"' go'deii'dioiT. 

Early in the now she departed, 

morning 

wa'ofidieiT'ha 



hi'ne' o'ne' 

travel- now 

ing 

da'hada'dia", 

thence lie spoke. 



she was 
surprised 



she bore it liy the fore- 
head-strap oil her back. 

(laiiTgwa" nwa'ofinis'he' oiitha'- 

Some so (long) it lasted she is 

(time) 

gwa" oiTgwe' gothon'de' tea" 

^emingly man- she it heard the 

being where 



Hodonni"';! 



a 



He .\urora 
Borealis 



i'ha'do"k: " DesdtV'nha" hi'ia". 

he kept " Do thou stand verily.' 

saying: 

na'ie' 

that 
(it is) 



thot'hfi". 

theneehe is 
talking. 



(Tain'gwa" 

Somewhat 



Hiia-' 

Not 

(it is) 

niio'we" 

so it is 
distant 



d:l"deiagoda"'i'. 

she did stoji. 

godong()''di' 

she passed <in 



HKwiTT] ONONDAGA VERSION 157 

Oil soiiif (listuncc when she heiird unothor iiiun-l)citii;' talking to her, 
.siiyiiiy: ■■ I am thankful that thou hast now again returned home, luj- 
child. I am hungry, desiring to eat food." She did not .stop. It 
was Fire Dragon of the Storm who was speaking to her. Sometime 
after she was again at the place whci'c peo])le customarily crossed the 
river. Now. at that place, he, the chief himself, stood, desiring to try 
her mind, saying: "Verily, thou shouldst stop here; verily, thou 
shouldst rest thyself." She did not stop. She only kept right on, 
and, moreover, she at once crossed the river there. 

She traveled oti for some time, and when the sun was at yonder 
height she was surprised that there was spi-ead out there a large 
field. At that time, verily, she stopped beside the field. Now she 
looked, and there in tiie distance she saw a lodge — the lodge of the 

o'ne"' he" o'ia" gothofi'de' ofi'gwe" tho'tha". i'ha'do"k: 

now :i'_')iin it is stu' it huartl iiiiin- thence lit' is iie ln'pt t 

ctlieriiiie lleill^ tjilkiii^^ sayiiiK: 

"Niiawe"''iirr o'ne'" sa"sio"", goii'ha'wa'. Aksi's, ge'iie' 

"I am tluml^fiil now aj^aiti tlinii I am tliy lam litdesire -^ 

(sti let it coine) Iiasl retnnieii, parent." liiiii;,'ry, 

agadekhoii'nia"." Iliia" dadeiagoda"'r. Hadawine'tha' ne"' na" 

I sliiiul.l eat." Xottitisl -.lie iliii stop. He Fire-IlraK"n tlie tliat 3 

nf stnrm Iliat one 

tho'tha". (lain'wa' nwa"onni'she" o'ne"' ne"'tho" donsfiiedrr'nlia' 

tliein'e lie is Sinnewliat so ]ont,Mt lasted imw liu.re there atjnin she "«' 

talking. stcioii 

tea'' noii'we' deieia'hia'kthfi". O'ne'" ne"'th()" ne"' ha'o""hwa 

llie Iheplaee one it Uses tii Now there the he himself "^ 

\\ here ford stream. 

ne" ha'sennowa'nt''"' ne"'tho' he'hii'da", he'^'he" da'shago'ni- 

the lieehief(is) there there he he he troiil.le sliinild '' 

stands, desires i,'ive 

go"'ha'en" ne"' eksiVgo'nfi', iiia'dt)"k: '•Tiio'ne'" iii'ia" dasda"nha"; 

tohermiiid the she maiden he kept "Here lit is) verily, tlinii shonldst ' 

li^l. saying: ' stand: 

a'sadonwi'shefi" hi'iii"."" Hiia" da"deiagoda'i'. Na'ie" gefi'gwa" 

thou thyself shouldst verily." Not she diii slo]i. That only '^ 

rest (it is I lit is i 

go'dr'ndiofiiia'die". iogonda'die" di"' wa"dieia"hia"k tea"' ne"'tho' 

she walked right on, without more- .she river crossed the there ** 

stopping over wlierc 

tge"iiio'"hweda'die". 

there it river has its 10 

course. 

Gain'gwa" nwa'ofinis'he' ofitha'hi'ne' o'ne"' di" si" gwa" 

Somewhat so long it lasted she travels on now more- yon seem- 11 

over der ingly 

hegaiiVwa'-hii" o'nt''"" wtVondit'MT'ha" gwa"' ne"'tho' gwa"' 

there it orb of light now she was surprised seem- thire seem- 12 

(sun I rests ingly ingly 

ga'hendade"''dil" ga'hendowa'ue"'. Tho"ge' o'ne"" hi'ia" ga'- 

it plain is spread out it plain large lis i. At that now \eiilv " it I'A 

I time) 

hendiik'dtV ne"'th()' wa"dieda"'nha". O'ne"' ne"'tho' wa'oiitgat'- 

plain beside there she stood, Now tlieiT she looked ^^ 

hwa si-' tgano"'.sri'ie"" tea" hono"'sa'ie"" ne" haVsr'unowa'ne"'. 

yon- there it lodge the his lodge lies the he chief (is). 15 

der lies where 



1,5S 



IKdQroiAN COSMOLIXiV 



[ETH. ANN. Jl 



cliief. Verily, she -went thithei-. When she arrived there, slie looived, 
and saw ihat it was true that ))eside the lodge stood the tree Tooth, 
whose flowers were the source of the -light of the earth tliere present, 
and also of the man-beings dwelling- there. Verily, she then entered 
the lodge. Then she looked, and saw that in the middle of the lodge a 
mat was spread, and that thereon, moreover, lay the chief. Now, at 
that time, she removed her pack-strap burden, and then she also set the 
basket Ix'fore him. and then, moreover, she said: '"Thou and I marry."' 
and then, moreover, she handed the baslvct to liim. He .said nothing. 
When it became night, he .spread a mat for her at the foot of his mat, 
and then, moreover, he said: "'Verily, here thou wilt stay overnight." 
Moreover, it thus came to pass. Now, verily, they laid their bodies 
down and they slept. 



Ne"tho' hi'iiV heiagawe'noiT. Ne*' 

Tliere verily thitlicr sluMvriU. The 



ne"tho' hwae'io"' 



tluTe sIk' 
arrived 



o'ne"' wrfontgat'liwa' ne''tho' do'ge"s ga"he' tea" gano"'sak'da' 

niiw <lu' Inulcefl ttiere it is true it tree the it lodgo l)esicle 

sttmris \vhere 

ne"' U)io"'dja" nwa"gaerido"'de"", na'ie" ne"' tea"' deiawe"'ha''hsl'gi' 

tile it Timtli siii-h it tree kind of is, tlmt tin- the it full-blown flowers has 

lit is) wliere 

na'ie" deio'hathe'dtfgwl' tea"' ne"'tho* diio"'hwendjiri.'de", ne"'tho' 

that it uses it ti> eaiiseit to be the there there it eartli is jiresent, there 

(it i.s) light where 

gwil" o"' ne"' ne"th<)' ena'gee" ne" 



10 
11 
12 
13 
11 



on o-we 



the 



there 



thev (indef. ) the 
dwell 



ne 

the 



gano sgon wa . 

it lodge in 



O'ne" 

Now 



man- 
bting. 

iie^'tho' 

thtTf 



O'ne"- hi'itV 

Xi»w vt-rily 



WiVontg-ii'thwa' 

.'^he it ,'^inv 



tho it loflKf ci-nter of 

wlirri; 



ne 

the 



]i('''tho" o-anak'do" 

tliere 



no^'tho 

tliere 



dr' hendfi'gir 

norc- 1h' lay 

over 

w;Vontge^da'''sui\ o'ne"* 



••Ik- removed her fore- 
ht.'!id-btind 



seem- t( 
ingly, 

h\v:Ve'i(.)' 

there she 
eiiterud 

tea'' (leo-an(>'"'8h( 

it mat (bed) 
is spread 

ba'sefinowa'ne"'. Tho""'g'o' o'ne' 

he chief (is). At that no\v 

(he great-named). ilimui 

(/'nf wtVhonwa'aSsaien'Mias, o'ne"' df wa a'hen" : ''Wa'oilginiak' 

iilsn she him set basket for, now inort- sliu it said: •' W(^ two marry." 

. (.tver 

h(i\'' o'ne'" di" wjVhonwiVa'.set'hris. Iliia" .ste""' de'ha'wefi'. Ne' 

now more- she him lianded l>asket. Nut any- lit- it said. The 

over (it is) lliing 

o'nr'" wiVo^'gak (Vne'" wa'shago'so'^has tea'' non'we' hiVdeMiiV- 

n(.i\v it beeamt.' imw 

nignt 

siMage'"hen\ o'ne"' 

feet lie, now 

e"senno""hwet."" Ne"'tli 

thon wilt stay over Thus 

night." 

w;i"hondia"dage"'hen", wa"honna"'galv 

they their bodies laid down they went to sleep, 

(to sleep), 



he for liur a mat sjtread Ilie 
wlien- 


tlK- plaet' 


just his 
where) 


df w 


:Vhe"iien*': 


'•Tho'ne"' 




hi'ia' 


more- 
over 


he it said; 


■■ Here lit is) 




verily 


■ di"' 


nwa'awe"''ha 


O'ne" 




hi'ia' 


more- 
over, 


so it eame to i)ass. 


Now 




verily 



Ne"' 


o': 


lie 


Th.' 


n 


iiW 


.sennow;! 


I'llC 


ri. 


L-hivf 1 


isi: 




nc"' t<' 


a"' 




tin- 111 


H' 





HEWITT] ONONDAUA VERSION 15i) 

W'lii'ii <l;n- caim' to tliriu. the cliirf then said: "no thou arise. Do 
tliim woris, iiioreovcr. It is ciistoiiian' for one to work who is livini;' 
in the faniih' of her spouse. Thou must soak corn. 'I'hou uuist set a 
pot on the lirr. .Vuil wiien it hoils, then thou must put tlie corn 
therein. Morcoxcr, wiien it lioiis. then thou iiuist ayain I'einove tlie 
pot, and thou nuist wash the c(nMi. As soon as thou tinishest the 
ta.sk thou nuist then, moreover, pound it so that it will liecomi' nieaL 
Now, moreover, thou nuist make musli. .Vnd durin>i' the time that it 
is ])oiling' thou nuist continue to stir it; thou nuist do so without inter- 
ruption after thou iiast licyun it. Moreover, do not allow thy 
l)ody to shriidv l)ack when the nuish spatters. 'I'iiat, moreover, 
will come to i)ass. Thou nnist undi'ess thyself when thou wtjrkest. 
I, as to the rest, will say: ' Now it is cooked.'" 

At that time he laid down there a striny' of corn ear.s, and the corn 
was white. So now, verily, .she began her work. She undre.s.sed her- 

' wa"hodi'he""'nlia" o'ne"" wa"he"'herr' n(>'' ha"- 

it ttK'lll liL-fam-* <i:i\ fnr imw he it sjiid the \ir- 

■■ Sato-e"'iia". Sriio'de""ha" di"'. Cioio'Me" i;'e"'s 

■' Ho 1 liim [irtsf. Ui> tlum talinr nmre- SIk' lnl)t)rs ciistniii- 

„ over. ^ Hfily 

>"hne""hwas'he"". K"sne""hanawe"''da". K"sna"dja''hen'' 

Ir- family i>i Irt spouse Tlum wilt soak corn. 'Ilioii wilt s'-t a 

where aliicies witll. keltle 

odjIsdiVg"!!'. Ne" o'ne"" e"diowiia"he"'iia" o'ne"" ne"'tho" 

it tire on. The imw it w ill iip-hiiil then there 

he"sne"''hok. Ne"' o'ne"" di"' e"diowiia"he"'"ha" o'ne"" e"tcna"dja- 

there thou corn The now more- il w ill iip-hoil new thou will jiKain 

wilt immerse. over 

"hii'gwa", e"«ne"'ho"lia'e". (iaiiio" e"seiennenda"'iiha" o'ne"" di"' 

remove the thou corn wilt so soon thuii task wilt tiniMi imw' nnire- 

kettle. wash. as over 

e"sethe"'(la", otlie"'tcha" e"wa'di)"". O'ne"" hi'ia" ("'".sdjisgoiTiiia'. 

Ihonitwilt it meal it will lie- New \eril>' thou niiish wilt 

pound, eome. make. 

Na'ie' ne"' tea"' iiig-a"ha'wr ne"' e"diowiia"he""'sek diiot'gont 

That the the tliere it hears the it will he up-hoiliUK willniill stnp- 

(it is) w here it (time) inii^ 

de".sawen'iek, heiotgofida''gwi" ne"' na'ie" ne"' o'ne"" de"tea'- 

thoii wilt keep hence it will lie witle the that the now there thou 

stirring it, mit interruption (it is) it 

sa'we"'. "A"'gwi" di"' donda."sado""'tk:'i" ne"' o'ne"" e"wasdjisgwa- ,,, 

wiltheKin III! it nut more theni'e thou slioiihlvt the nmv it iiiiisli u ill 

ever much 

don'gwa'. Jsa'ie" di"' tea"' ne"iawe""ha". 15"sa'.sennia"'sia" tea"' 

sjiatler. That mnre- the sn it will come to Thou thyself wilt the ^ ^ 

(It is) e\er where puss. undress where 

o'ne"' e".saio"de"'"ha". I"' ne"' na"' e"o-i"hen"', "O'ne"" wtVtja'ik.' "" 

" 10 

time thou wilt work. I the that I it will sav, 'Now it is cooked.' " ^- 

that uiie 

Tho"'ge" o'ne"' ne"'tho" wa'ha'ste""s:l'ien" ne"' one"'"ha" na'ie" 

1 o 

At that now there lie laid corn-striilK the it c<irn that -l'-> 

(time) 111 1,1 

ne"' gane"'hag-en'ada'. Dti', o'ne"' hi'ia" wa"o"'.sa'we"". Wa"ondii'r- 

the it ecru white (is). So im.w verily she it hej-'an. she undressed i'i 

herself, 



(.; 



y 



160 



IROQtroiAN CU3M0L0GY 



lETH. ANN. 21 



self, and now, verily, .she was naked. She .soaked the corn, and .she 
also washed the eorn, and also pounded it, and she also made meal of 
it, and, now, moreover, in the pot she had set on the tire she made 
mush. She stirred it without interruption. But, nevertheless, it was 
so that she was suffering, for, verily, now there was nothing anywhere 
on her body. And now, moreover, it was evident that it was hot, a.s 
the mush spattered repeatedly. Some time after she was surprised 
that the chief said: " Now. verily, the mush which thou art making is 
cooked." At that time he arose to a standing position, and also 
removed the pot, and also set it on yonder side. At that time he 
said: " Do thou sit here." Now he went forward, and, taking uji the 
liasket, he took the bread therefrom, out of her basket. At that time 

dawi"da''sia". o'ne"" hi'ia" go'nesda'go"'. W:Vene"'hanawe""da', 

now verily shu In fully iiiikt'd. She the corn soakert, 

wa ene"'ho'ha'e' o"nr. wa"ethe"d:'i" o"m\ w;Vethe'tchi'''sa' o"nr, 

she the corn washed also she it poiindeii also she meal finished also 



o'ne"' di'' tea"' gona'dja"h!i' tea" odjisda"ge' deiodeno"'hia- 

it tire on it is terrifying 



now more- the she had set kettle the 
over where up where 



ni''di" diiowiia"he"s, o'ne"' hi'isV ne"'tho' wii"edji,sgon'nia\ 

now verily there she mush made. 



it is up-boiling. 



Heiotgonda"gwi' deiagowen'ie'. Ne^tho' ne" na'ie' ni'io't tea" 

Hence it is without she it stirred. There the that so it is the 

interruption (it is) where 

goe"'hia'ge"', o'ne"' hi'ia" hiiiV gat'ka ■ da'detga'de' ne" 

she is suffering, now verily not anywhere it it is .shieldinjj the 

(His) 

eiadi"ge'. O'ne"' di" ue"tho' ni'io't otgc""i' oVlai"ht'''"' tea" 

her body on. Now more- thus so it is it is pliiin it is hot the 

over where 

wasdjisgwadoii'gwas. Gain'gwa' nwa'onnis'he' o'ne"' wa'ondieiT'ha'' 

it mush is spattering. Some (time) so it lasted now she was surprised 



gwa o ne ne 

now the 



10 

11 

12 
13 
14 



ha'sennowa'ne"' wa'he"'herr': "O'ne"' hi'ia' 

he chief is he it said: "Now verily 



seem- 
ingly 

WiVgadjis'gwaik tea" sadji.sgofi'ni'." Tho"ge' o'ne"' dofida'ha- 

it mush is cooked the thou mush art ,^t that now thence he 

where making." (time) 

diV'nha", wa'hana dja'hii'gWiV o''iir, si" hagwa'di' wa"ha'ie"" 

iiritse, he kettle removed also, yon- side of it he it set 

der 

o"ni'. Tho"ge' o'ne"' wa"he"'hen": "Tho'ne"' .sadieii"." O'ne"' 

also. At that now he it said; Here do thou seat Now 

(time) thyself." 

wa ha'den'dia , wa thaa',sa"gwa\ wsVha'ha'gwada"gwa'' ne" 

he departed, he basket took up he bread took out of it the 



goYi'siigofi'wa' wadri"gwir. Tho"ge' o'ne"' ha'weiT: ''O'ne"' 

her basket in it had been At that now he it has "Now 

(time) 



it had been 
contained. 



he it has 
said: 



HEWITT] ONONDAGA VKRSION !<'>! 

lie .said: ""Nnw, thou and I many. \'ci-ily. so it seems, thou wi'rt 
able to do it. Hithei'to, no one from anywhere has lieen ahle to do it." 
Now, at that tim(> he shouted, sayiny: "My slaves, ye two doo-s. do 
ve two coiue hither. It is neeessary for me that ye two sliouid lick 
this p(Mson ahidiny here clean of the mush that has fallen on liei-."" 
Verily, she now looked and saw come forth two doys, ))ure white in 
color and terrifying;- in size. So now, they two ari-i\ed at the place 
where she was. Now, verily, they two licked her entire body. 
The tongues of these two were like I'ouyh hark. So now, moreover, 
in whatsoever places they two licked over and along her body lilood 
exuded therefi'om. And the maiden did fortify her mind against it, 
and so she did not tlineh from it. As soon as they two completed the 
task, then he himself took up sunflower oil, and with that, moreover. 



wa'onginia'khe'. Wa'sgwe'nia' hi'ia' nige'dche"". Hiia" gat'ka' 

them ami I inarrv. Thnu wast al)li.- In vurily fnrsooth is it. Not any- *■ 

ilo it (it is) where 

de'agogwe'nion' tc:i"' nwa'onnis'he"." „ 

OIK- has hern al)l<. I(» thi- so limu' it Itas lasted." "* 

iloil uilere 

Tho"'ge' o'ne"' wa"tho"liene"da' w:l"he'"hen"': "Agetche- .., 

Al that time imw he eall.-d .•il.nid he it saiil: "My several '^ 

ne"''sho"" dji'Mia', g:i't'" donde'sne'. r)ewagado"'hweridiio'nd<s 

slaves. 'ioLjs. hither tlieiiee do ye II is iieeessar\ t" ine i 

twtieiime. 

aetchika'ncnt tho'nc"" i»''dt"'n" godji.sgwa'hi".so"".'' O'nt''"' lii'lfi" 

ye two her should here slu- il ijiush on lier has fallen Now \iTily O 

lic'li abides iteratively." 

WiVontgafhwa" dagniiag("'""'nh!r owii'he'sdo'go"" tha'tgniia"do"'d('»"" 

she it saw theliee Ilie\- (z. l two it white Jiure (is| sueli tlieir ( z. i two IkkI- (J 

ealau- iortli ies are in kind 

dji'difr d('iodeno""hiani''di" degnigowa'iu''"". Da', o'ne'"' 

<lo<,'s it is terrifyiiii; tlu-y (z. ) two (are) ]ar.L,^e. So now i 

ne''tho" wa'tgni'io"" tea"' non'we* e''dr'rr. O'ne'" lii'ia' 

there they two arri\'ed the the plaee she aliid'-s. Now ^■erily S 

\\ Iiere 

w:Vtgnika'nt>nt gagwe'gi" eia'di''ge'''sho"'. Na'ie' ne'' gni'na'si"ge', 

they (z.) ittwnlicked it all her borly on aloiiK. That the lheir(z.)two 9 

(it is) loiifiues on 

ne"'th()" ni'io't tea"' ga'en'wa". I)a', o'ne"' di"' (lagatkwe"'so- 

there so it is the it roUKdi luirk So now more- thenee it blood 1** 

where (is). o\er oozed out 

don'nion' tea"' nofi'we' wa"tgnika'n("nt eia"di"ge"sho"'. Na'ie" 

plnrally the the plaoi- they (z. ) two lieked li.r body on alons. That H 

wlrero (it is) 

ne"' eksa"go'n;V godat"nigo""li;'fni"'dP, hiiu"' da"driiondo""tka". 

the she maiden (is) she has fortilietl her mind. not thence she slioidd t — 

lit is) Hineh. 

(xanio"' w;rtgni''s;V o'ne'" ne"' ha'o""hw:l" w;"i"tha''gwa" ne", 

So soon as they (z.) two it. T)ow the he hiln.self he it look lip the 13 

tinislu-d 

Oirwe'"'sa" o''hn;'(" na'ie' di"' ne"' wa'has'dtV wa''shago'hno"ga"k. 

it sunflower it oil tliat more- Ilie he it nsi'd he her skin smeareil. l"i 

(it is) over 

lil KTii — o:^ 11 



162 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



he anointed her body. As .soon a.s he had tini.shed this ta.sk he said: 
"Now, verily, do thou aoain dress thyself." Now she redressed her- 
self entirely, and she was again clothed with raiment. 

When it became night, he spread a mat for her at tiie foot of his 
mat. There th(>y two passed two more nights. And the third day tliat 
came to them the chief .said to her: "Now thou must again depart. 
Thou mu.st go again to the place whence tJiou didst start." Then he 
took up the l)asket of the maiden and went then to the place where 
he kept meat of all kinds hanging in quartin's. Now. verily, he took 
up the dried meat of the spotted fawn and put it into her basket. 
All the various kinds of meat he placed therein. As soon as the 
basket was full, he shook the basket to cause its contents to settle 
down. When he did shake it, there was seemingly just a little room left 
in it. Seven times, it is said, he .shook the basket before he completely 



Ganio'' wa"haiennenda"'nha' wa"he"'hen" 

So soon as In- task completed lie it said: 

sasadia'dawi''da'. " O'ne"' sriio"sen'nia' 



6 

7 

S 

9 

10 

11 

12 
13 

U 



■O'ne" 

"Now 



hi'ia' 

verily 



again do thou thy.self 
dress." 

Ne" o'ne"- 

The time 

wa'shago"so'"has. 

he for her a mat spread. 



three it became 

ne"' ' '- 

the 

tea" 

the 
where 

go"a"'.sa' ne"' 

her basket the 



agrain she herself 
dressed 



saio ser sa . 

again she herself 
rearranged. 



wa"o"'gak tea"' de'ha'si'dage''hen" ne"'tho' 



it became 
dark 

Ne"'tho' 

There 



tea" 

the 
where 



the 
wliere 



two his feet lie 



de'gni" wa"dienno"'hwe't. 

two tliey two stayed over 

(it is) night. 

wa"hodi'he""'nh:r o'ne"" 

it day became for them now 



there 

Nii'ie" ne" 

That the 

(it is) 

wa"he"'hen"' 

he it said 



iia sennowa ne 

he chief is: 



■ O'ne"- e"tca'den'dia". Ne"'tlK)' he"tche"' 



non we 

tlie place 



■Now again thon wilt There there again 

depart. thouwiltgo 

O'ne"' wa"tha"a'sa"'gwa" ne" 

Xnw he (the) basket took up the 



nidisa'deii'diofi'." 

there whence thou hast 
departed." 

eksa"go'na' ne"'tho 

she (is) maiden there 



nhwa"he"' 

thither he 
went 



tea"' 

the 
where 



non we' 

tlie place 



ni'ha'wa'hiiiendak'hwa', na'ie' ne" 

there he uses it to keep meat, tiiat the 

(it is) 

ga'wa'haniioii'do"'. O'ne"' hi'ia" 

it meat hangs plurally. Now verily 



ha'diio'wa"hage' ne"'tho' 

every it meat is in there 

number (in kind) 

ne"'tho' wa'tha"gwa" ne"' 

tlwrc he it tiiok up tho 



tcisdirthien"ha' o'wa'hiithe 


o'ne"' 


o"nr go'a'sagofi'wtX' 


spotted fawn it meat dry ( 


s). now 


also her basket in 


WiVhofi'dak. Gagwe'gi" h 


i"diio"wa'hage'' 


ne"'th<)' wiVhoii'dak. 


he it placed. It all 


every it meat is in 
number (ni kind) 


there lie it placed in. 


Ganio"' wsi'ga"a"seik o'ne"' 


wa'howak'diV 


ne"' ga"a''.sa'. Tea" 


So soon as it basket was now 
tilled 


he it shook 


the it basket. The 
where 


niga'ha'wi' WiX"howa'kda" 


ne"" gwa' 


nrrdetga'a". Tcia'dtik, 


there it bears he it shook 
it (time) 


this, seem- 
here ingly 


ju.'-t there it is Seven (it is), 
containetl. 



HEWITT] ONONDAGA VERs^IoN l(i3 

tilled it. At that time iir said: ■"Xowtlinu iiuist ayain depart. i)i) 
not. moreover, stand anywhere in the course of thy path homeward. 
And, moreover, when thou dost arrive there, thou nuisttell the people 
dwelling; thm'e that they, one and all. nuist remove the roofs from 
their several lodges. By and hy it will lieeome nii^ht and I will send 
that whieh is ealled corn. In so far as that thiny is concerned, that is 
what man-))einys will ne.xt in time live upon. This kind of thing- 
will continue to be in existence for all time." At that time he took 
up the l)asket and also said: "Now. verily, thou shouldst heai' it on 
thy hack hy UKnins of the forehead stiap."" Now. at that time slie 
departed. 

Now again, as she ti'a\'ele<l. she lanird a man-lieing talking, saying; 
"Come, do thou stand." She did not stand. It was Aurora Borealis 
who was talking to her. She traveled on for sonic time, when she again 

ifi'ke"', nwa'howak'drr o'ne"" ha*'.sa" w-a"ha'a''seik. Tho"'oe' 

1 

it i;. said, so many In- it shook now not lu-forc ho liaskt-t tilled. At that ^ 

Itimo) 

wa"he"'herf': ••()'ne"' e"tcii"den'dia'. ".V-'gwi" di" d(^"sda''nha' 

ho it said; "Xow aj;,'ain IIkhi wilt liuitnot inoro- thou wilt stand -^ 

d.-;i;irl. over 

tea"' niio'we" liciothtrhi'iioiT. Xa'ie' di"' ne"' (">"shei:itho'i(''"" 

the tluToitis IhithiT it path has That inori- the thcai tljoni w ilt toil ■' 

where distatit euurse. tit is) ii\er 

tea"' ne"'tho' thadina'gee" ne"' o'nt"'"" ne"'tho" he"''sio"", tea"' 

the there there they ( m. ) the now there there thou the i 

uhere dwell ^\'itt arri\e, where 

gagwe'gi" i"'"iega"tciongwa'"lio"" tie"' gano"'sa"'ge" nfi'ie" ne"' 

it all they will nndci tliem lie- it loiIi.'e .ai that tlli' 5 

severally (it isi 

e"'hoil.sgwa'hi''n'gwa'ho"' tea"' hodino""sriien'do"". Ge""dii'k 

tliey (m.) will reinipve the hark the they (in. ) have lodges By and hy '^ 

roof.s severally where ' severally. 

e"io"'gak e"gadeiTnie"'da" ne"' on("'"'iia" gaia'dji". Na'ie" ne"' 

it will be- 1 it will send the il.',,rn it is ealled. That the ' 

eome night (it is) that 

na"' ne"' o""'k("'"" ('■"iagon"he"'gwik ne"' ofi'gwe". E"ioi'hwada'die' 

that the next in they it will use to live the inan-heing. It matter will lie eon- ?? 

one that time tiluiint; 

e'Vaiefi'dak ne" nen'ge"' nofiwa"ho''d<"'"'."" Tho''ge' o'nt''"" 

it will remain the tllis one kind r.f thing." .At that ( time ) now 

w;'i"thi"i";Vs;i''gwa" W!'i"ht''""h("'n"' o^'ni": "M)'!)!"'"" hi'ia" a"satge"d!it."" 

he (thel hasket to.,k n]i he it said also: ".Vow verilv tliiai slioul.ist hear it -| o 

un thy hack hy the ^ 
forehead strap." 

O'ne'" tho''ge' go'den'diofi". 

Now at that she departed. 12. 

( time 1 

O'nt"'"' he"' tea"' oiTthtrhi'iie" nt>"'tho" gothoiTde" on'gwe', 

Nrov again the she travels there she it heard a man- 12 

where onward being 

iiia'do"k: '• Hau", o'nt'^"" de.sda"'nha'."" Hiia" da"deiagoda"'i-. 

lie kejit "Come, now d.i tlaai stand." Not she did stop. 13 

saying: (it is) 

Hodonni"'a' na'ie" thot'htl". (TtiiiTgwtV nwa'onni'she" ontluiiii'ne" 

He .\iirora that thenee he is Some (time) so (long) it she travels l-i 

Borealis (it is) speaking. la.sted onward 



164 IROQ0OIAN COSMOLOGY [eth. ann. 21 

heard ;i lnun-l)('ill^■ talkino-. sayiiio-: ••Verily, do thou .-^tand. Now, 
voi'ily. thou hast r(>turiied home. I am huiio-ry. ]My ehild. I desire to 
cat food." She did not stop. Jii so far as he is coiicerned, it was 
White Fire Dragon who was talking to her. Now, she again arrived 
where slie had erf)ssed the river, and there again, beside the river, she 
stood. Now. moreover, she heard again a man -being saying: "Do 
thou stand. 1 desire tiiat thou and I should converse together." She 
did not stop. It was the ehief who was standing here seeking to 
tempt her mind. At once she crossed the river on the floating maple 
log. It was just midday when she again arri\ed at the place whence 
she departed, and she went directly into tiie lodge. As soon as she 
laid her huiden down, she said: "Oh, my mother, now. hither 1 have 
returned." She. the elder one, spoke, saying: ""I am thankful that 

o'ne"' he" gothoil'de'. i'ha'do"k: " Desda"nha' hi'ia . O'ne"' 

1 now MKiuii she it lu'aril lie kept " Do thou stand, verily. Now, 

saying: 

hi'ia" sa"sio"". Agsi's" ge'he"' agadekhon'nia". 



verily, iiKain thou I :un hun- lit I foort should eat, lam thv parent." 

hast rettirned. i^ry, desire 

HiitV dadeiagoda"'!'. Ga'ha^sendie'tha" ow:fhe"'sd:f ni'haisVdo"- 

Not she did stanil, Fire-Dragon it white ii.si thus his body 

(itisi (it easts tire) (is) 

de"" na'ie" ne" n:V' tho'thtV. O'ne"^ ne"'tho" sfiie'io'" tea" 

in tliat tlie that thence lie Now there again she the 

kind litis) tliat one istalkin^. arrived where 

nofi'we' deiagoia'hia 'gp, ne"tho" he" don.saieda'nha' ne" 

5 the place she river crossed, there again there again she the 

stt >od 

ge"'hio"'hwak'da". O'ne'" df he" gothoiTde' ne" on'o-we', 

"-• it river heside. Now, more- again she it heard the uiau-be- 

over, ing 

i'ha'do"k: "Desdu"nhu". Dewagado'^hwendjion'iijks dtieditha'cn'." 

t he kept •■ Do thou stand. It me is necessarv to thou should con- 

saying: verse." 

Hiia" dadeiagoda"!^. na'.sennowa'ne"' ne" iia" ne"tho' 

H Xot shediil stand. He chief is the thai there 

(it is) that ..lie 

he'ha'da, he''he" lii'ia" de"sluigo"nigo'"hri'en". Gofidadie" wa'- 

.' there he he it virily, he her mind will At once she 

stands, desires, give trouble to. 

dieia'"hiak tea" o'hwff'da" gaen'do". Agwtl's gae""hia"he'" 

\{\ river crossed the it maple " it log ,Iu.st it sky center (is) 

where floats. (noontide) 

ne" o'ne"^ honsfue'Io"" tea" non'we" diiago'den'dio'". eiti'da- 



11 
12 



the now there again she the the place thence she de- her body 

arrived where parted, \vciit ' 

goilda'die" ne" gano"sgon'w!l' honsaie'io"'. Ganio" wa'onthe'- 

right on the it lodge in there again .she So soon .she her 

reentered. as burden laid 

nfi'ie"" wa'aiieii": "Agno"ha". o'ne"' ne" ne"'' .sagio"'." Ne" 

lo down she it said: "My mother. now the this again I have The 

(is) returned." 

gokstt'-rr'tV o'ne"' drueweriiiitgt"'""nha" wa'a'heii": " Niiawe""ha' 

she elder one now thence .she word spoke she it .said: '■ I am thankful 



li 



iiEHiTTi ONiiNDAOA VEKSION ] 05 

thou lui^t urrivi'd in iii-acc."" Thru the muidcii uyaiii spoke and said; 
■'Yo .severally must iuai<e jireiiarations liy se\-erally reiunxiiiu' the 
roof.s t'l'dlll \()ur Indies. Tilere is ail al)undauee of meal and roi'n 
iilso coiuiny. as aniuials do eome. w lien it hecomes nii;lit. liy and l>y."" 
And at that time she at once went to tiie jthiee where lay the liufial- 
case of her dead father, and n<i\v. moreover, she ae-ain elimlied up 
there. .Vs soon as shi' reaehed thi' place, she said: ""Oh. my father, I 
ha\e now retuiMU'd home." lie said, in I'eiilyine-: ■'How fared it ^ 
Was he willine- to do \t'." She said: "" He was willine." Now. ayain, 
he s))okt>. sayine-: "I am thankful that thou wast alile to (hi it. as it 
seems. Thou art fortunate in this matt(>r. And it seems, moreovei', 
good, that thou shouldst, perhaps, at onee return homt\ for the reason, 
verily, that the (diiof is iunnuiie to maede jioteiu-e, that nothine- can 
nti'eet the orenda of ( 'liief-whodias-tlie-standing--tree-ealled-'rooth, and 
whom some eall Hediokls-the-earth." 



tea"' sken'no"" \\a"sio""." O'ne"" trieda'ilia" nt.'"' i'ksa"e(>'ii;\- 

tile Wfll (it is) tliou liast Nnw i\^n\n she tin- .she iiijiidi-ii 1 

where iu-ri\'t'(l." spoke lisi 

wa'a'hefi"': "• Pj"swadoo-e,"s'da" e"swase'wrrhefi'i;-wa'"lio"" tea"' 

she it saifl: " Ye it will prepure > e iiark rni.f will t;)k<- i-rV ih.' - 

well itllllaily wlji-n- 

.s"wano""sriien'do"". Odo'hen'do"" ()"wa'"ha", o'ne"'"ha" (T'lii". ._> 

ye Iodides have pliirally. It is aliundaiit it meat. itf.ini aNd. 

dao'ofi'ne' tie"' o'ne'" i;'e"'dii'k t''"io"'o-ak."" 'rh(>''e-e- o'ne"" u'onda- 

theneethey tin- huh hy and hy will it h. uu- AI that now atonee * 

(z. I areeomin'; nif,'ht." itimel 

die"' ne"'tho' iihwa"'e"" tea"' non'we' tya"ho"'.s;i'ii;i' ne"' i><)'ni"h;"r- 

there tllither.slie tlie Iheplaee there it ease the her father '' 

went where up-lies 

j)-e"''ha", o'ne'" df ne"tho" honsaieir'tht''"'. (hmio"' hwa"e'io"' 

it was. now more- there thither atrain she So soon then' slie 

over elinil.ed. as arriv.-.l 

o'nt'"' wa'aiien"': ■■(i"ni"ha"' o'nt"'"" sjigio""'."' Xi"ha'wt''rr tea"' 

now she it said: '■ Jly fath.'r. now aKain I have Thenee he it the ' 

retnriied." sai'l where 

diVhai'hwasa'ywa": •• Hatc'e-\vi', wa"hokriit">"'4ia-kh(->'"' :' "" Wa"a-hi''n"': 

lie answeretl: ■ How is it, he was willing, was he'.'" She it said: 

'■ W:l"hokaie"'iia"."" O'nt''"" he"' drtii!iw(''nnitgt'''""'nh;'l" wa"b("'""lu^n"': 

■■ He was willini;." Xow iiKain thenee he word spoke he it "aid: 

" Niiawe"'ii;V tea"' wa'.su-we'iiia" nie-e"'khi"''"'. A\'e"sw;tdii;i"sliwiios'- 

" I am thankful Uie thon wast ahh- it would seem. It prospers your i pi. ) '" 

where to do it does it not i forsooth). fortune. 

da', Na'ie" di"' oitT'ne' on" ne"' goiidadie"' hoii.sa'sa"dt''n'dia". 

That more- it is [iroha- the at onee hence aK'ain thou 1' 

litis) over K'10.1 hly shonldst depart, 

swa'djik' lii'ia" hiia"' stt"-"'" nonwiVho"d(''"* de'hona'go'wii.s ne"' 

Ireeanse verily, not any- kind of thins.' it alfeet.s him (he is the 1 -^ 

(toomneh) (it is) thinK immune to orenda) 

iien'ge'" ne"' Ha'sefinowa'ue"" ne"' Ilothi'-he" na'ie' ne"' Ono"'- 

thisone the ?Ie chief lisl the Hehasa. that the II I ■'> 

slandiiiK tree lit is) 

djti' nwa"gaeiido"'de"": na'ie" ne*' o'dia'k H:io'"hw("'ndji;iwa"'«;-i- 

tooth such it tree kind of that the .some lle-earthdiolds ' 1 "t 

lis); utisj 

horiwanii*do""'kh\va"."' ., _ 

they it use to designate him." 



166 



IKOQUOIAN COSMOLOGY 



[ETH. ANN. 21 



At that time all tho.se who dwelt there undid their lodtres by 
removing the roof.s from all .severally. Then, verily, when it heeame 
night, a.s soon as the darkness became settled, they heard the sounds 
made by the raining of eorn. which fell in the lodges. Then they 
went to sleep. When it became day, they looked and saw tliat in the 
lodges corn lay piled up. quite filling them. Now, moreover, their 
cliief said: '"Do ye severally repair your lodges. And. moreover, ye 
must care for it and greatl}' esteem it; the thing has visited our \illage 
which He-who-ha.s-the-standing-tree-called-Tooth lias gi\-en vou to 
share with him." 

In a short time they were surprised, seemingly, that the maiden 
was nowhere to be found. She had again departed. They knew that 
she had again gone to the place where stood the lodge of the chief 



■ Tho"ge' o'ne"' ne" hadina'gee" gagwe'gi' wa"hadiga tcia"ho"" 

At that now the they (m. hire it all thev (m.) them undid 

time dwelling plurnlly 

tea"' hodino^'saieri'do"", wa"honsgwsi''hengwa''ho"" gagwe'gp. 

they i 111. I pliirally lodges they i m. \ bark roofs removed it all. 

have, phirally 

hi'ia lie" o'ne"" wa"o"'gak, ganio" wa"dwa'.sondaienda 'nha" 



verily 



the 



the 
where 

O'ne 

Now 

o'ne"' hofina 

now tlu-y I n 

ne*' one'"'h;r 

the it corn 

wrrhonnrr'tiiik. No'' o'ne"' wfro'he"''nhiV wfrhontii'at'hwjV, wiVha- 

they im. I slepl. Tlif now it day became they (iii.) it luoke'i they 



e iHiw it became so soon 
nijL^ht, H.-^ 


it night became settled 


lofi'de' o'ne"" 


wao'ka'e'hii' 


tea" Av:^\)"stairv'(ir 


it heard n<iw 


it noise nnuK- 


thi' it showered 

■\\lll.Ti.' 


ne"' tea"' ^ano' 


'so-un\va''slio"' 


e"Ve"''nhri\ O'ne"' 


the the it lodge in al<mg 
where 


it fell. Now 



di'ge""' tea* 

saw it the 

wheri 

O'ne"- di' 



ga no"sgo n wa' " sh o" 

it lodge in along 



dega'iir'fr gage"ht>"' ne"' oiit"'"''ha". 



it i.s full 



it is heaped 



the 



It eorn. 



S 

l(t 
11 

12 
13 
14 
15 



Nnw inore- 

tiver 



ne 

the 



honwa'.sen'no" 

their (m.) chief 



wrrhe"'hen'': " O'ne"' ,sa.sni'?ron- 

he it said: " Now again do ye them 

repair 

nia"ben' (saswa\sonnia''hen'') tea'' ,swano"Ssriien'(lo"\ Na'ie' df 



(again do ye them 
plunilly repair) 



thu 
where 



ye (pi. 1 lodges have 
plurally 



plurally 

ne'' e"8wadeiennon'nia', e"swano"sdek', hi'ia' tea' 

the ye it good care ye will continue to verily, the 

will give, esteem it greatly. wheri.- 

wa'onp'wanadowe""nha' ne^' tea" wa'etehinon'da"' 



That more- 
(it is) over 

nofiwaiio"de"' 

kind of thing 



it has found i visited i our 
Nillage 



the 



the 
where 



one it has sliar».d 
witli vou 



ne 

the 



()no''dja' 

It tooth 



o'ne"' wa'hondien'ba' o-wii 



they I 111. I Averc 
surprised 



I 

seem- 
ingly 



h'ni 



i 

not 

(it is) 



ga'tka' 

anywhere 



Hoda"he"."" 

He has stand- 
ing tree." 

Niioiiiwiig'wa'hiV 

Just it is short matter 
(time) 

de*"tcie"''8 ne'' eksa'g-o'na". Teiago'den'dion' 

she goes the she (is) maiden. Again slie liad 

alioiit departed, 

ia'ke"', tea" ne''tho' heteiag-awe'iiofi" tea'' nofi'we* 

it is the t'-iere ' thither again she the the place there his lodge 

said, where has gone where lies 



Honnerino"*'do°', 

They (m.) it knew, 



tho 



no ,sa le 



HEWITT) ONONDAGA VERSION 167 

who \V!is her fonsdi't. Now. verily, in I'oferciicc to him he iiimseif in 
turn Wiis surprisod to sco her return lionn'. A\'lien it heeanie duy 
ao'iiin, the chief notiet^d tliat seemingly it appejired that the life of the 
maiden, his spouse, jiad eiianged." Thus it was that, day after day and 
niglit after night, lie still considered the matter. The conditions wei-c 
such that he did not Icnow what thing was the cause that it [Ids 
spouse's condition] was thus, so he merely marveled that it had thus 
come to pass. 

It is certain, it is said, that it formed itself there wliere tliev two 
conversed, where they two breathed together; that, verilv. iiis lireath 
is what tlie maiden caught, and it is that which was llie cause of the 
change in the life of the maiden. And. moreover, that is tiie child 
to which she gave birth. .Vnd since then, from the time that he [her 

ne" ha'seiinowa'ne"' ne" gado'ge"' de'hia'di". O'ne"' hi'ia" 

the 111' c'hiof is tliu it is ctTtaiii tlipy (in. ) twn Xow vrrily 1 

I pllll-i- 1 HIT Mile. 

ne"' na"' hu'o"iiwa" ii""'ke"' wa"liadien'"iia" gwa"' o'ne'" saie'io"'. 

the Tliat lie liiuisrli next in lit.' was siiri'risfii sn-iii- imw again slit- -^ 

that <nic' turn iiitrly rutnriiod. 

Ne'' o'ne"' wa'oi)e""'iiha" o'ne"" wa'iiatdo'o-a' ne'' ha'seiino- 

The now il day bn-ainr m.w In- il ncticril the lie " 

wa'ne"" tc;i"' iie"'tho" ni'io't tea" aien'ii' tea'' o'ne"" o'ia' 

l-hirl'i- llli' lllrre sciitis lllr iineWciulil the now il is "i 

wliiT-' wlieiT lliinU ivliere other 

ni'io't tea"' tigo'n'he" ne'' eksa'go'na" ne'' he'na'. ]S'e''tho' 

so it is tlie she is tlie slie the his There ** 

where living maiden spouse. 

ni'io't tea'' wendade'nio"' wa'sondade'nio"' o"'iii' de'hoia'dowe"di'. 

.so it is the da\- after da\- iii.^ht al'ter ll!i.'lit also he it is eottsidering. '* 

w here 

Ne''tho' ni'io't hiia"' de"hono"''ilo"" ho't iionw;i"lio"'de"" dfuoi"- 

There so it is not In' it knows what kind of ttiiii.L,' tln-nee it is * 

(it isi 

hwa"'khe" tea"' n(>"'tho' ni'io't, na'ie" gen'gwa" iioi'hwane'ha'gwas 

reason llie there so it is, that only he matter inarvels at i"* 

^vhere I it is I 

tea"' ii\\a"awe"'"ha'. 

the so it i-anie to 

where pass. 

Ne"tho' gfii'hwado'gt''"'. ia'ke"*, wa'wadon'nia" tea"' de'hodi'tha" 

There it is definite it is it itself formed the thev eoiiversed IH 

matter, said. where toi.-ellier 

tea"' hiiadon'ie"s ne"' aonwi''s;i" na'ie" hi'ia" wa'eie'na" ne" 

the they two (111. I tho il hreath lis, ilmt vorilv she it eaii,i;hl tlie ]1 

w here hreathed , ( it is i 

ek.siVgo'na', na'ie" hi'ia" dtigai'hon'nia" tea"' o'ia" inva"awe""iia" 

she that verily thenee it matter the it is so it came to 1'- 

inaiden (is), (it isi eaiised where other one jiass 

tea"' ago'n'he" ne'' eksa"go'na'. Na'ie" ne"' na"' di"' wa"ago- 

the she is liviiiK the sheliiaideii. That the ihat more- she 13 

where lis) (it isi that one over heeame 

k.sa"tlai(''nda"'nha". Na'ie" ne"' tea'' ,ga'e' daga''hawi''da" tea'' 

po.ssessed of a eliild That the the hither thenee it it here the 14 

(gave hirth toil). (it isi where ithetinie) where 

<t Tile expression ■' life has ehanged " is eiiiidoye d usually as a eiipheniisni for " is pregnant." 



ic.s 



IROQUOIAN COSMOLOGY 



[ETII. ANN. 21 



spouse) lot niiin-lx'iny.s i>'o here on the eartli. the nuuuiev in -which nian- 
IxMiiys are paired has transforuied itself. This is the manner in which 
it will continue to he; this will Ix^ its manner of being done, whereby 
it will be possible for the nian-lteing-s dwelling- on the earth to pro- 
duce ohwachiras of po.sterity. Thus, too, it seems, it came to pass in 
regard to the beast-world, their bodies all shared in the change of the 
manner in which they would be able to produce ohwachiras of off- 
spring here on the earth. 

Thus it was that, without interruption, it became more and more 
evident that the maiden would give Itirth to a child. At that time the 
chief became convinced of it, and he said: "'What is the matter that 
thv life has changed '. Verily, thou art about to have a child. Never, 
moreover, have thou and I shared the same mat. I believe that it is 
not I who is the cause that thy life has changed. Dost thou thyself 



niga'ha'wf o"'hwendjia"ge' wa'shagot'gii'k 

there it it bore it earth on he them let go 

(the time) 

nie'aienno''de"' 



ne 



on o-we 



o ne 



deiotde'nion' 

it itself elnillged 



tea" 

the 
where 



there its kind of doing 
(its method of aetiun) 



Tho'ne' 

Here 



iiria 

verily 



tca" 

the 
where 

ne^io^'dik. 



mnn- 
Iteing. 

na'ie' ne" e"gagwe'nia 

that the it will l.r nble 

(it is) to do it 

o"'hwefidji!Vge' ena'gee'. 

it eartti on they dwell. 

gofidi'io" 

they (z. ) 
animals, 

ne" 

the 



g-agwe'gi' 

it all 



ne.xt in so it will eon- 

time tinue to be, 

e"ionthwadjien'ni' 

they will produce 
oliwaehiras (families) 

Ne"tho' gwa 

There seem- 

ingly 

wtVodiiaVladiio'as 



the man- 

being 

wa'shagoiine'ge"' ne" 

lie them places the 

together 

ne"griienno"'de"k, 

such its method of 
being done will be. 



ne 

the 



on gwe 



o 

too 



tea" 

the 
where 

ne" 

the 



their bodies shared 
its fate 



tea" de"gonthwtidji'ia k 



the 

where 

Xe"tho' 

There 



they (z. I will produe 
ohwachiras 



ni lo't 

so it is 



ne 

the 



tho'ne" 

here 



tea" 

the 
where 

' 0° 



man- 
being 

nwaawe""'ha" 

so it came to 
pass 

nw:Vgriieruio"de"' 

such its manner of 
being done became 

hwendjia'de'. 



it earth is present. 



heioto-oii 



(Ur 



nvi" daiota'e""i"ha'die" tea" 



gowiiiiendtVnhtr 

will have a child 



111 
11 

12 
13 
14 



henee it is nneeasing 

ne'' ek.sfr^'o'na". 

the .she maiden. 

(is) 

ha^sennowa'ne"', 

ho chief (is), 



tea" 

the 
where 



O Ul 

it is 
otlier 



hatdo'ka" ne" 

it noticed the 

nonwa''ho"de"' ni'io't 

kind of thing .so it is 

Saksti'daienda"se' hi'itV. Hiia'' 

Thon art abont to have verily. Not 

a child (it is) 

Ue'he" hiia"' i" de'geii" ne" tea" 

I il think not I it is (he the 

(it is) (am) where 

Senno"^'do"^khe"^' son", ne'' i'sT" 

Thou it knowest, dost who the thou?" 

thou (it is), 



it became more and 
more manifest 



At that now 

(time) 

wa'he"^hen'' 

he it said, 



the 
where 

do'^e"s 

it is true 

di": ' 

more- 
over: 



e"ia- 

she 

w;i'- 
he 

•Ho't 

"What 



ni'io't 

so it i.s 



the 
where 



hwen'do" 

ever 



it is 
other 

Hiia' 

Not 

(it is) 



ni'io't 

so it is 

ste*^'' 



tea'' so'n'he"^ 

thou art 
living? 

di'' de'ofigiaJi'di'. 

thou I have hiin 

together. 

tea" so'n'he". 

the thou art 

where living. 

de'ago'nio'o"'- 

.she it under- 



more- 
over 



any- 
thing 



HEWITT] <>N()NDA(iA VKKSION IW 

kiuiw who it is'." She (lid not midcrstaud the iinMuniij;' of what he 
.said. 

Now. at that time, the ciiief heyaii to he ill. Suddeiily, it seems, 
she hers(dt' now heeame aware that hei' life had ehanued. Then she 
said. addrcssinL;' the ehief : "' 1 lielieve that there is, perhaps, soniethini;- 
the matter, as my life at the preseiit time is not at all pleasant." 1I<' 
did not m ike any reply. Not Inntr thereafter she ayaiii said: "".My 
thoughts are not at all pleasant." .Vgain he said nothiny. So it eon- 
tinued thus that she did nothing hut eonsider th(> mattiM'. helieving 
that something nuist he the matter, ])erhaps. that tli(> condition of her 
body was sui'h as it was. It heeanu' more an<l more evidrnt that sh(> 
was pregnant. Now it was evident that she was hig with eliild. 

Sometime afterward she again resolved to ask him still once more 
Siie said: ■■.\s a matter of fact, there nuist he something the matter. 



haienda'r ho't 


nofiwa'ho"de"" 


geiTda" tea" 


nonwa'h()"ue"" 


1 


sto.iil What 


lilnd nf lllillK 


it. means the 


kiml of tiling- 


litis) 




where* 






wiVhada'diiV. 








2 


he it spoke. 










Tho''g-e" o'ne"" 


wa wa'sa'we"" 


wa"hono"-hwak'de" 


ne"' ha"- 




At that luiw 


it. t>e^'iiii 


lie liefiime il! 


Ilie li.> 


•' 


(time) 










.sennowa'ne'". Die 


n'dia" gwa" 


o'ne"" wa'ontdo'g; 


fi" ga'o""hwa" 


4 


cllief [is]. Aft 


er Ji seem- 


nou- she it iiotieeil 


she herself 


wl 


lile iiiply 








tea" o'ia"' ni'io't 


tea' ago'nin 


?". O'ne"" tho"'ge' wa'aiien". 




the it is SI.1 it is 


tlie she is livillK. Xnw lit thiit 


she it said, 


5 


wltere otiier 


wliere 


Itiinel 






wa hawr''"'has ue' 


'' ha'sennowa 


'ne"": •'Ge''he' 


ste""' gwa"' 




slie liim !nldressed tlie 


lie ehief [is] 


"lit think 


some- seem- 
thini,' iiigly 


(5 


nonwa'ho"'de"" on 


ni'i«"t, te: 


i' hiia"' de'awe 


ntga'de" tea'' 




l;in'l of ihinj^ perh 


aps so it is. th 


e ii"t it is pi 


easunt the 


7 




wh. 


LTe 


where 





go'n'he' ne"' o^^'ke""?"' Hiia" ste""' de"lia'wefi'. Hiia"' tie" 

Iaullivin^' th.- a( present'" Not any- he it has sai.l. Not j| 

(it isi tiling lit is) 

aoniii'slie'i" <i'ne"" he"' wa"a"hen"': ■"Hiifr' sken'no"" de"genno"" 

histe.l (long) now again she it said: "Not peaeeful I am think- 

{it is) (it is) 

don'nio"k."" Hiia"' he"' .ste""' de"ha'wen". O'ne"" ne"'tho 

inK repeal.-dly," Not iiijain any- he it has said. Now ther.' 

(it is) thins 

ni'io"t deiagoia"dowe"'di" gt-'iTgwa", en'"he" sti'""' gwa"' nonwa' 

so it is she it is consideriiiK only, slie it thinks some- "seem- kind of 

thing ingly 

ho"'de"" on" ni'io"t, tea"' tho'ne"" ni'io't tea"' gia'di"'ge"." 

thin;,' prob- so it is, the here, this s.iitis the niv bodv on " 

ahly where way where 

Daiotgt'>""i'ha'die" tea"' ene'io"". O'ne"" otge""'!" ego-WR'ne""'. 

It became more and the she is Now it is evi- ' she larse -' 

more manifest where pregnant. dent (is)." 

Gain'g-wa" uwaonni'she" o'nf""" he"' WiVeiTii" e"sheia"hen"do"" 

Some so long it histed now again she it again I him wijl ask 

I time) thonght 

'a"so"'. Wa'frhen"': ""Ho't nonwa"ho"'de"" oil" se"' ni'io't tea" 

oncemore. Sheitsairt: "What kind of ihing proh- itismat- .s..it.is the -'■"^ 

ably teroffaet where 



9 
10 
11 
1-J 



170 TROQUOXAN COSMOLOGY [eth. ann, 21 

perhaps, that my l)ud_v i.s in this condition. And the thoui;hts of 
my mind are not at all pleasant. One would think that there can t)e 
no doubt that. seemint;ly. somethino- is about to happen, because my 
lit'e is so exceedingly unpleasant." Again he said nothing-. When it 
became night, then, verity, they laid their bodies down and they slept. 
So now, verily, he there repeatedly consiKlered the matter. Now, in 
'.so far as the maiden was concerned, she still did not understand what 
was about to take place from the changed condition of her body. Some- 
time afterward the chief spoke to her, saying: "As a matter of fact, 
a man-being (or rather woman-being) will arrive, and she is a man- 
being child, and thou must care for her. She will grow in size 
rapidly, and her name is Zephyi-s."" The maiden .said nothing, for 
the reason that she did not understand what her spouse told her. 

tho'ne"' ni'io't ne'' giaVli^'ge'. na'ie" ne" o-"nii'o""ha"s'e" hi'ia" 

liere so it is Hit- my body on, tliat the my mind on not 

(it is) " (it is) 

skeiTiio"* de'genno"'d<>n'ni<>"k ( (Tfii'hwado'g'e"*" aiefi'ir ste""' gwa" 

peaceful I am tliinking repoatodly',' It matter certain (is) it seems some- seem- 

{it is) thing ingly 

niiawe"*'se\ swad]ik' de"'oi'' biia" de'awentga'de' tea" 

so it is going to because exceed- not it is pleasant the 

happen. ingly (it is) where 

go'n'he'." Hiia" he'' ste"" de'haVeii*. Ne" o'ne"' wivo^'gak 

I am living." Not again any- he it has said. The now it became 

(it is) thing night 

o'ne"' hi'ia' wa'hondia'dage''hen\ wrrhoniiiVj^ak. Da'. o'ne"'' 

now verily tliey im.) laid their several they (m.) went to So, now 

txidies di>wn. sleep. 

hi' iff ne"th(>* hrMlni)"vlon'nio"k. O'ne''' iie" ntV ekstVs^'o'nfi' hiiiV 

verily tlierc he i< thinking repeatedly. N'nw the that she maiden not 

that one (i-^i 

^ M^'su"" de'aiao-o'nio-o"Miuiendu"iih:V lio't nonwa''ho"de"" niiawe'^'se' 

still she it comes to understand what kind <>f thing so it is about to 

( it is) happen 

^ tea" o'iti' ni'io'*t eiaVU"t>e\ Gain'o-wa' iiwa'oruii'she' ne"tho' 

the it is so it is her body on. Some .so it lasted there 

where other (time) 

in'io''t o'ne'" ne" ha'sennowa'ne"* da'hada'dia*. \va'he"'hen": 

sn it is now the he chief (is) thence he spoke. lie it said: 



1» 



10 

11 



''E"ie'io"' se" on'^we'. eksa'a". na'ie* ne" na'ie' de"she'- 

' She will it is mat- a man- she child that the that wilt tliou 

arrive ter of fact being, (is), (itisi (it is) 

snie"nha\ Gode^sno'we' df, Gaende*'.so""k eia'dji'." Hiia" 

care well for She grows rapidly more It-wind-goes-plnrally she is Not 

her. over. (Gusts-of-wind) named." (it is) 

ste"" de'a^a'wefr ne" eksa'g'o'na' nil'ie' ne" daioi'hwa"khe' 

-'•*^ any- she it said the she maiden tliat thf thence it is 

thing (is) (it is I reawm 

tea" hiiiV de'au'o'nioxV'iiaiendjVT ne" nonwaiio^'de"' o'eil'dtl' 

^'-> the not she it understood the kind of thing it means 

where (it is) 

(I This name Zephyrs merely approximates the meaning of the original, ivhich signifies the warm 
springtide zephyrs that sometimes take the form of small whirlwinds or eddies of warm air. 



HKwiTTl tINONDAGA VERSION 171 

Kot loiiji' ;il'tcr\\;iril. tluMi. \ rrily. she ya\'e liirth to a cliikl. She jiaid 
no attention to it. The only thing she did was to lay it on the place 
where the chief customarily passed the nioht. After ten days" time 
she aj^ain took it up therefrom. 

Sometini(> aftei'ward the chief became aware that he lieyan to !»> 
ill. His sutt'ering became moie and more severe. All the persons 
dwelling' in the village came to visit him. There hi' lay, and sang. 
saying: '-Ye nmst pull up this stan<lirig tree that is called Tooth. 
The earth will he torn open, and there beside the abyss ye must lay 
me down. And, moreover, there where my head lies, there must sit 
my sj)ousc." That is what he. the Anci(>nt One, sang. Then the man- 
beings dwelling there became aware that their chief was ill. 





> it 


4 
5 


WA 


hat- 




It'll n 


i.Iirr.l 


(1 



tea"' wa'shagotho'ie"" ne"' dciiia'di". Hiia" dt-'oiiiwishe"'!" 

tin" lu- ln-v told llif tln-y on. ) twu Not it IciiK niattur 

wIkto are one. (it isi bouaiiu' 

o'ne"" hi'ifi" wa"agoksrrdaierida"'nha". Hiia'' de'agosde'isdi'. 

Ufw \iTilv she became possesseil oi a fluid. Not she it paid attention 

(it isi to. 

Jsa'ie" gcu'gwa" ne"'tho" hwiVe'^hen" tea"' non'we' ni'henno'"- 

Tliat onlv there there she- it laid the llie]ilarr tli. -re he it uses 

(it is) where 

hwes'tha" ne"' hti'sCMTnowa'ne"". \\'ashe""' niwcndage"' nwa'on- 

to sleep on the he ehiel" (is ). Ten so it da.\' ( i^) in 

(it isj number 

ni'she" o'nt">"" ha"donsriie"gwa\ 

lasted now theiiei' M^ain she it 

took. 

(iairrgwa" ii\\a"ofmi'she" o'ne"" ne"' h;rst"'nnowa'nc"" 

.Some (timet so it lasti'd now the lieehiettisi 

(lonjii 

do'ga" ne"' tea"' o'ne"" wa'wa'sa'we"' o'ne"" wa"hono""hwak'de"". 

the the now it beyap now he lu'eame ill. I 

that where 

Driiotge""i"ha'die" tea"' ni"hoe""liia'gc"". (iagwe'gi" tea"' gana- 

U became more and the so he is snIl'erin.Li. It all the itvil- S 

more manifest (severe) where wliere la^e 

da'ie"' ena'gee" hadik'do"k. Ne''tho" hendri'gri". hodenno'da", 

lies they dwell llie\- ( m. ) eome There h--l;i\, he is sinjjin.tr, ^ 

to see (him i. 

i'h;i'do"k: '" K"swaeiidoda'gwa" n("'ri'ge"" g;i'"he". ono"'dia" gaia'dji". 

he kept ■■ Ye standintr tree this one it tree itt.ioih it is called. 10 

saying: willpnlln]. (it isi stands, 

E"w ado""hwerid]'iadet'ha". ne"'tho' o"sadage"'liia'da" lu'''"sgwen- 

Will it earth open. there il abyss edge of there will ye H 

dii'gafi". Na'ic" di"' ne" titi"' non'we" ha"deu'no""ha'ie"' nc"'tlio" 



nil- hiv. That 

lit W\ 


iiHirt'- 
1 ovur 


11 


le the llie]ila. 
where 


■e just my lu-ad (scalpl (here 
where lies 


ili 


e"iety'n'dalv 


ne"' 


di 


eiagni"'derr."" 


Na'ie 


hodenno'da" ne"' 




slu- will >it 


the 




one I al)ifle 
together." 


That 

(it isi 


he is singing the 


13 


hokstefi'Ti". 

1k' fkK-r one. 


O'ne"" 

Now 




ne"' on'gwe' 

the man-beings 


ne"' 

Ihc 


ne"'th(>" hadina'gee" 

there they (ni.) ilwell 


U 


WiVhontdo'^'iV 


tea" 


hono""hwak'dani" 


ne"' 


lui'si'finowa'nc"". 




thfv it iiuticfil 


the 
where 




he is ill 


the 


he chief (is). 


15 



172 



IROQITOIAN COSM<)LOGY 



[ETH. ANN. 'Jl 



Now, vt'rily, all (•unio to visit him. The}' (luestioneil him repeat- 
edl}', scckiiiy to divine his Word, what thing, seemingly, was needful 
foi- him, what kind of thing, seemingly, he expected through a dream. 
Thus, day after day, it continued that they sought to tind his ^\'ord. 
After a tim(> the female man-being child was of fair size. She was 
then able to run about from place to place. But it thus continued that 
they kept on seeking to divine his Word. After a while, seemingly, 
one of the persons succeeded in finding his Word, and he said: '■ Now, 
pei'haps, I myself ha\e divined the Word of hiui, the ordure, our 
chief." He who is called Aurora Borealis said this. And when he 
told the chief what manner of thing his soul craved, the chief was 
very pleased. And when he divined his AVord, he said: "' Is it not this 
that thy dream is saying, namely, that it is direful, if it so he that no 
person shoidd divine thy Word, and that it will become still more 



O'ne" 

Now 



hi'ia' 

vcrilv 



o-agwpVi* hadigwa'thwfi.s. Hon\va'hen'do"k 



they (m.) visit 
t^everally. 



Thc-y ]iim question 



3 

4 

5 

6 

7 

S 

9 

10 

11 

1-2 

13 

11 



hofiwawenni"saks ste"" 

thej-his Wc.nl seok tn 
divine* 

jion'niks, ste""' 

lor liim. iiny- 

lliihg 



any- 
tliiiig 



noiiwadio"'de"' de'hodo"'hwend- 

knv\ tif tiling it is necussarv 



seem- 
ingly 



si'eiii- 
ingly 

noriwa'ho''de"" hotg'aie""'di'. 

kiinl (if tiling 



ni'io't honwawenni"saks o'he"''sefik. 

so it is they seek his Wonl day nftur day, 

repeatedly 

gain'gwa' niia'gir ne"' eksa'a"', 

somewliat so she is tlie she ehild. 

large (is) 

edilk'he's. Ne"'tho 

There 



he desires through 
a dream. 

Dieii'diiV gwa' 

After !i while. seem- 

ingly, 

O'ne"" hadegiiie'i" 

Now just it is suf- 

ficient 



Ne"tho' 

There 



ne"'tho' 

there 



ni'io't hegagonda''gwi" honwawenni"saks. 

so it is hence it is unceasing 



site runs There so it is hence it is unceasing they his ^\■ord seek 

ahout. " t<p divine. 

DieiT'hri' gwa' o'ne"' shaia"'dat o'ne"- wah()nwawennowe""nha , 

.\ftera while seem- now he person now he his word divined, 

ingly, one is 

wahe.""heii": "O'ne"' bofi" ni''a' wa'he'dawennowe""nhri" ne" 

he it said; "Now prob- 1 person- I his. ordure'.s. Word have found the 



prob- 
ablv 



1 per.son- 
nlly 

shedwa'.seii'no"'." Hodonni"'a' hoiiwanirdo""khw;r 

he our chief ( is)." He ,\urora Borealis they (m, ) designate him 

thereby 

hen''. Na'ie' ne"' o'ne"' wa'hoiiwatho'ie"' ne"' 1 

said. That the now lie him told the 

(it is) 

tea"' nonwa'ho"'de"" wadikljis'tha" ne"' hothwa' 

tile kind of tiling it it craves the liis soul 

where 

non'nia". Na'ie" ne"' o'ne' 

]ileased. Tliat the now 

(it is) 

" Nri'ie"-khe"'' iwa'do"' ne"' .sada'a"shw-a" nfi'it 

it it says the thy dream i luck) that it direful (is) 



wa"honwawt''nnowe""nlia 

he his Word divined 



na"' 




WtVhl"''"'- 


that 




he it 


one 






la'sennowa'ne"' 


he 


chic 


■f (is) 


i' 


wa 


"hatceii- 

lie was 


l" w 


a"h, 


"'""hen"': 




he 


it .said: 



■That is it 
it is, 



e°ganowe""khe\ na'ie" 



it direful will fieconie 



that 
itisj 



gi slie 

it inav lie 
(tiuit) 



that 

litis) (it is) 

ne"' hiitl" thruesawennow(''""'nh;i'. 

the not thev thy Word slionld divine 

litis) 



HEWITT] ONONDAGA VEKSION 173 

dirt'ful ; And yi't. moreover, it is not certain tiiat this is wiiat tiiy 
soul ciax'i's; that its eyes may haxc seen thy standing tree, Tootii as 
to kind, pulled up, in order that the eartli Itc^ torn open, and that 
there be an ahyss that i)ierecs the eartli. and. moreover, that there 
beside the abyss one shall lay thee, and at thy head thy spouse shall 
be si'ated with her leys hanyini;' down into the abyss." At that time 
the ehiet' said: "Ku"." I am thaid'.t'ull Now, verily, the whol(> matter 
has been fultilled by thy divininy my Word." 

During this time [the duration of the dream t'east|. a larj^'e body of 
man-beings.'' paid a visit there. He. th(> Deer, paida visit there, lie. 
the ( ireat-horned Deer [the Buek]. paid a visit there. He. the Spotted 
Fawn, paid a visit, and was there seeking to divine the Word of the 

Na'ie" df ne"' hiia"' de'oi'hwado'ge"" na'ie" wadadjTs'tha' ne"' 

Thiit liiorc- Ihc ih.I it iii;iltcr ciTt^iiii i U i lli.-il it it .nivi'^ tin- 

tit isi oviT I It i^ I (it i^ 

satliwa'i'. na'ie" tlaioga'hif'ik ne"' ' tea" agaendoda'gwe"k ne"' 

tliy MjiU. tlmt its two eyes sh(. 111. 1 tht- tin- iilic sIii.ilI.1 itpmot tin- 

(itisi liavu fjilk-11 iiti it where stainliiii,' tiei- 

sadT'iido'da" ne"' ono"'dja" nwa"gaendo"de"'. na'ie" diioi'"hwa" 

thou thyself 1 fee the illfioth Mli-ll it tree 1 i-.l killil of, th;it thelleeitis 

hiist set for tit i^ i reason 

awado"'hwen(liiadet'ha" aio'sade"''ha" lia"ilaiao""hwei~idjiot1go'"da". 

it itself earth shoiiM eailse to tcjipe it cave shouM i list it i,'arth shouhl trale-i tierce. 

come to he 

Ka'ie" ne"' ne"'tho' df o'sadage"'hia'da" he"iesenda'gan" ne"'tho'' 

That the there more- it cave edse of there tln'V thee will there 

(it i-- 1 owr lay 

di"' tea"' hesno"'hii'ie"" ne"'tlio' o'stidiigon'wa" ha'de"iago"si"ile""- 

more- the there th\" scalp there it envi.' in just her two feet \vill 

over where lies 

don'nio"k ne"' dedjia'di'."" Tho''ge' ne"' ha'sennowa'ne'" 

severally the one Ihiai are At that the he chief (is| 

halti,' one." I time) 

wa"he""lien"': "■ Ku"'. Xiiawe""iia''. (.)'ne."' hi'ia" wa"gai"hwaiei"'kh(>" 

heilsai'l: ■• Kn'. f am thankful. Now verilv it matter is fnltiUeil 



liegagwe'gi" ne"' tea"' wa"sgwawr'nnowe"''nha"."" 

entirely lit all ) the the }e my Word have divineil." 9 

where 



Na'ie" ne"' 

That the 
it is 


gendi(.)'gow;i'ne"" 

it hody of [ler^oti^ 
lar.Lte (is) 


Iiodigwat'hwi" tea"' 

tiii/y (mi visited the 
where 


iiwrronni'she'. 

vo h.n;; it la-led. 


1(1 


Skefmondo""' 

Deer 


wa'hagwat'hwa". 

he visited 
(there). 


()na"gaendo""g(>'nfr 

It luisLtn'iit horns 


Skefmondo""' 

Deer 


11 


wa'hagwat'hwa 


Tcisda'thiefi'" 


h;V \va"h;igwat'ln\ 


a". ne"'th()" 




he visited 
(there . 


spotted Fawn 


he visited 
( there 1 


(her.- 


I'i 


honwaweniii"'s; 


d\> ne"' lia"sennowa'n(''"'. O'gwai'' 


o''nr wa"ha- 




lie son^ht to divin 
hisW..rd 


e the He chief Bear 

(isi. 


also he 


i;j 



«This is an exclamation expressing; ^ratiticati<)n at haviuK one's dream cr vision divint'il and 
-satislied. 

'•The relator of this version stated that there was a rt.-iii]ted (■(iiini-clion hel ween the visits nf tlu-se 
different personages and tlie presence of their kinds in tlie new world beneath the sky land, Ijut he 
had fnrg^ottt-n it. 



174 lEOQUOIAN COSMOLOGY [eth. axn.21 

chief. lie, the Bear, also paid a visit. Now, he also, the Beaver, paid 
a \isit. And he, the Wiud-who-inoves-aboiit-from-plaee-to-place, paid 
a visit also. And now, also, he, the Daylight, paid a visit. Now she 
also, the Night, the Thick Night, paid a visit. Now also she, the 
Star, jiaid a visit. Now, also, he, the Light-orb [the sun] paid a 
visit. And, too, the Water-ot'-springs, she paid a visit. Now, also, 
she, the Corn, paid a visit. Now, also, she, the Bean, paid a visit. 
Now, also, she, the Squash, paid a visit. Now, also, she, the Sun- 
flower, paid a visit. Now, also, the Fire Dragon with the body of 
pure white color, he paid a visit. Now, also, the Rattle paid a visit. 
Now, also, he, the Red Meteor, paid a visit. Now, also, he, the 
Spring Wind, paid a visit. Now, also, he, the Great Turtle, paid a visit. 
Now, also, he, the Otter, paid a visit. Now, also, he, the Wolf, paid 

gwa'thwa. O'ne'" o"nr Nagaia'gi' wahagwat'hwa . Tea'' 

1 visitffl Now alsu Beavi/r , lie visited The 

(there). (tlierei. where 

Gaen'de's o"'ni" wa'hagwat'liwa". O'ne"" o^'ni" ne"' HaVleio'- 

ItWind also he visitu'i Now also the It 

Goes About (there). 

hat'hek wa'hagwat'hwa'. O'ne"" o''nr ne*' A'soiT'he', Deioda'- 



y 



•± 



Light hevisiteil Now also the It Night, It 

of Day (there). 

soiida'igi' wa"egwat'hwa\ O'ne"" tr'ni" ne" Odjisdano'''gwa' 

Blaek she visited Now also the It Star (.spot) 

Darkness (therej. 

waegwat'hwiV. O'ne"' o"nr tea"' Cxaa^'gWil" wa'hagwat'hwa'. 

5 she visited Now also the It Orb of he visited 

(there). where Light (Sun) (there). 

Na'ie' o"' tea" (Taiine'go' wa'egwat'hwti'. O'ne"" o'^ni" ne" 

t! That too the It Embedded she vi.sited Now also the 

litis) where Water (there). 

Onf'""hri' wa'egwat'hwa'. O'ne"' o"ni' ne'' 0's;rhe"(l:i" wtl'egwat'- 

i It Corn she visited Now also the It Bean she visited 

(there). (there). 

Iiwa". O'ne"" o''ni' ne" 0"hnio""'sa' wa ecrwat'hwa". O'ne"' 

. , '^ 

o Now also the It Sqnash She visited Now 

I there). 

()"'ni' lie" Oii'wt''>""sa' waegwat'hwa'. O'ne"" o"ni' Ga'ha'sen- 

'.' also the It SiniHower she visited Now also It 

(there). 

die'tha owa'ht^'sdo'go"' ni"haia'do"de"" wahagwafhwa. O'ne"' 

lU Fire-dragon it white pure such his Iwidv kind hevisiteil Now 

(is) ol'dsl (there). 

o"ni' ne" Ga"stawe""sa' wa'hagwat'hwa. O'ne"' o-'ni" ne'' 

11 als.j thr It Kattle he visited Now also the 

(there). 

Hadawiiie'tha' wa'hagwat'hw:!'. O'ne"" o^'ni" ne"' Daga'shwi- 

12 He (Red) Meteor he vi.sited Now al.so the It Spring 

(there). Wind 

ne"da' wa'hagwat'hwa'. O'ne"" o"ni' ne" Mania 'de""P-o'nri' 

-J .> ^ 

iO he vi.sited Now also the He (3reat Turtle 

I there). 

wti'hagwat'hwa. O'ne"" o"'ni' ne" Skwft'ic"" wa'hagwat'hwa'. 

1-4 he visited Now also the otter he visited 

(there). (therej. 



HEWITT] 



IIXONDAGA VEKSKtN 



175 



ii visit. Now, al.so, lie, tlic Uuciv, paid a visit. Now, al^o. lie. the 
Fre.sh Water, paid a visit. Now, also, he. tlie Yellowhainnier. jwid 
a vi.sit. Now, also, he, the ^ledieine, paid a visit. ^Moreover, all 
things that are piodueiHl l)y theinsehcs, that ])roduce themselves, 
that is. the animals, and, next to them, tlic small animals, the tlying 
things, of every species, all paid a visit. Now, sometime afterward, 
he, the Aurora Borealis, paid a visit. And. verily, he it was who 
divined the A\'ord of the chief. \'erily, he .said: "'The great standing 
tree, the Tooth, must he uprooted. And wherever it has a root 
there severally they nmst stand, and th(>y must severally lay hold of 
each several root. .\nd jnst then, ami not before, shall they \>v alile 
to uproot the standing tree. The earth will he torn open. Moi'eover, 
all persons nmst look therein. And there, heside th(> abyss, they 



O'ne"- 

Now 

ne"' 

the 



ne 

tin; 



rha'hion'ni" wa'hagwat'hwa'. O'ne"" o^'ni" 

\Vi)lf li.' visitf'i X"\v 



fSo'wek 
Duck 



li.' visitf'i 

(tlKTCl. 

wa'hagwat'lnva". C)'ne"' o''ni" 

Now Ills. I 



lie visitei 
(there). 



ne 

Ihe 



( )"hni''ganos 

n Fresh Water 



wa'hagwat'hwa'. O'ne"' o^'iif 

l)e\isiteil Now :llsi. 

(there I. 

O'ne."' o''n"r ne 

Now ;llsci till 



ne 

the 



(iwe"''gwe""' wa'haywat'hwa'. 



Velh.w- 
hamiiur 



Ono"'gWil"teha" 

n Medieiiie 



'a'haa'wat'liwa" 



lie Vi-ilr.l 
(trirrel. 



lie Vi-ite,l 
(there I. 

< iiigwe'gi' 

It nil 



ne 

more- the 
over that 



dr 

mo 
ov 

a'*ha, na'ic" 

dtiees that 

itself), (it is| 



st('>""' 

aiiy- 

thiiiu 



gwa 

seem- 
ingly 



ne 

the 



nonwtrtio dc 

kiiiil of thiiii; 

gondi'io". na'ie" 

they (7.. I are that 
ariimals. (it is) 



oiladon'ni", wadon'ni- 

it has ^rown ( it has it grows 
prudueed itself). (it pro- 

gwil"'tho" ne"' gondiio"sho""'ii' 

next ill the' they (7-.) aresmall 

order animals ^hirds) 

ne'' gofidi'de"', nhwa'diiodi'se'iige', gagwe'gi' wa'goiidigwat'hwa'. 

the they (z. i lly every they (z. 1 are 

haljitualh, specie.siii number, 

O'ne"" gaiiTgw;!" nwa'onni'she 

Now some so (long) it lasted 

(time) 

Hodonni'a' 



ne 

the 



it all 



o ne 

(low 



they (z.) vi'sited 
(there). 

wa'hagwat'hwa' ne'' 



he visited 
there), 



till 



hi'ia' \va"honwawr'nnow(''""'nha' 



He .\nrora 
Borealis. 

seiinowa'nt 

chief (is). 



\erilv 



ne 

the 



!(.' his w..|-d divi 



■d 



n(> 

th.' 



Ha' 

he 



gwe 



ne 

the 



luia 

verily 



lie 

the 



wa'he"'h(''rr': 

he it said: 



■■ K"gaendoda'- 

■It tree will he 
nproote)! 

Ono''dja'. Na'ie' ne'' tcti'' 

It Tooth. That th.. 



the 
where 



some 
(time) 

. Na'ie' 

That 
(it is) 

"•. Na'ie' 

That 

(it is) 

gii'he'gowa'ne"' 

it tree standing great 

(is) 

non'we" niiokde'hade'nio"' ne"tlio 

the there it roofs project there* they (in. ) will stand. theyim.)wil] 

place i>liirally 'j.hirally 

nau""ho"' ne"' djokde'hat'sho"'. O'ne"' ha''sa' e"'hadigwe'nia" 

lay hold of it the' each it root is one. Now just then, they (m.) will he 

-not liefore) ahle to do it 

e"'hadiendoda'gwa'. E"wado"'liweiidjiadet'hri'. Gagwe'gi' di" 

they (m.) tree will It itself earth will open It all moo- 

(iproot. riiiighly. over 

iie"tho' he"ioritg;it'hwa". 0"sadagti""hi;i'da" ne''tho' he"iesr'n- 

ihere hence will one look. It abys-s edge of there hence one 

thee will 



That 

(it is) 

dr"ii;idida"'nha', de""liadiie- 

they (111. ) will stand 



10 

u 

12 
18 
U 
15 



176 



IKOQUOIAN COSMOLOGY 



[ETH. AKN. 'Jl 



must liiy thee. Now, moreover, there at thj' head she with wliom thou 
dost ahi(h' must sit with her legs hanging down into the abj-ss." 
Then, verily, the chief replied, saying: " Ku"'. 1 am thankful that 
ye have divined my word. Now all things have been fulrilled." 

Verily, it did thus come to pass that they did uproot the standing 
tree, Tooth, that grew beside the lodge of the chief. And all the 
inhabitants of that place came thither with the intention of looking 
into the abyss. It did thus come to pa.ss that everyone that dwelt 
there did look therein. At that time the chief then said, addressing 
his spouse: "Now, too, let us two look into the ahj'ss. Thou must 
bear her. Zephyrs, on thy back. Thou must wrap thyself with 
care." Now, moreover, he gave to her three ears of corn, and, next in 



da'gan", 

lay, 

go'dak 

sit 



O'ne"" di"' tea"' 



uiorf- 
i 'vcr 



tin- 



non we 

the 



nisno h;i le 



tlu- 

O'ne' 

Now 



place 

(lesni"'den'', o'sadagon'wa 

ye two abide it abyss ill 

together, 

hi'ia' ne"' ha'seiinowane" 

\-erih' the he chief (is) 



ne"'tho' e"iet- 

there tliy sraij. tliere she 

lies will 

h;Vde"iago'si"de""dorinio'"- 

jnst her two feet will 
severally hang." 

ni'hii'weii': "'Ku". niia- 

*■ Kir'. 1 am 



we na 

thankful 

iei"'khe"." 

fnlHllerl." 



w;rsgwt~''riiiowt'''""'iih;"i". O'ne" 

thou niv wortl hast divined. Now 



theiiee he 
rei'lied: 



w:i iitiriiwa- 



it matter 
has been 



Ne"th( 

There 

Ono^'djil" 

it toot 1 1 



10 
11 
12 

i;.! 
u 

15 



hi'iiV 

verilv 



niiawe r 



so it eaiiie 
to pass 

tea" (•■a"he 



ne"' tea"' 

the the 

where 

lie"' honu""sa'kdn 



hodiendodti'gwe"' • ne"' 

the 



they (m.) tree 
uprooted 



(he 
wln-re 



it tree 
stands 



th. 



his lodge be- 
side it 



lie 

til. 



lia senuowa ne 

he chief (is). 



O'ne" tea'' ena'gee" 

Now the tbev dwell 



the 
where 



ne"'tho' 

there 



hegatgat'liw; 

thither let me 
look 



it all 



tea"' 

the 
\\ here 



ne"'tho' da'ie"" gawei'ha'die' 

there liitherone onecame desirintrit 

(they) came (for the purposeof it) 

o'sadagon'wa'. Ne"'tho' nwa"- 

it abyss in. There so it 



awe"'-ha" tea"' 



it fxhiiusted their 
iiumbLT 



hw:Vhodi"h('"'ii- 

eame to 
pai^s 

hwrrhont^'ut'hwtV. Tho^'ge' o'ne" 

At that now 

(time) 

ne*' he'ntV 

thr his 

.spouse 

tea' o'sa'ele' 



thu 
\\iK're 



tliitlier they (m.) 
Idokud. 

.shagawe"'"'ha8 

her a^lrJressed 



tea" 

the 
^^•here 



h(''"diatgat'hwrt" 

lliitlier we two will 



ne 

the 



wa"he"iien"': 

he it said: 

I)t^"'.sadak.sa'di''" 



ni'io"" ena'gee" ne*'tho' 

o it is much they(indef-) there 

(many) dwell 

ha'.seiinowane"". wa"- 



he chief lisi 

•O'ne"' 

" Now 



o ■ 

too 



ni 

the 
we 



the 
^vherc 



Thou wilt bear oit 
thy back' 



ne 

the 



■"sheiiVde"'- 



tliuu her per.^on 
wilt bear 



it abyss is 
Ijrest'iit. 

iiuwa" lie'' (.Taoride".so"k. E"\sa''gwas e"'satdoge"'8drr." O'ne"' 

the <.;usis-(i|"-\viii(h Thou thyself thou thyself wilt Now 

7A'i>hyrs. wilt wrap make ready." 

li" dashuo'fi'o"' ne" one'" •ha*. 'iV'se'" niiono"ivwe"''irio'e% na''ie 

lie it to lier the it eoni, thri'e so it ear is lu uum- that 

Kiive luT, (it is) 



more 
over, 



HEWITT] 



ONONDAGA VERSION 



177 



oi'dcr, the dried uieat of the .spotted fawn, and now. moreover, he .said: 
"This ye two will have for provision." Now lie also liroke off three 
fagots of wood, which, moreover, he gave to her. She put them into 
her bosom, under hergarments. Then, veril}', they went thither to the 
place. They arrived at the spot where the earth was torn up, and then 
he .said: '" Do thou sit here." There, verilj', she sat where the earth 
was broken oft'. There .she hung both legs severally into the abyss. 
Now, in so far as he wa.s concerned, he, the chief, wa.s looking into the 
aby.ss, and there his spouse sat. Now, at that time he upraised liim- 
self, and said: ^ Do thou look hence into the aby.ss." Then she did 
in this manner, holding with her teeth her rolie with its burden. 
Moreover, there along the edge of the abyss she seized with her 
hands, and, now. moreover, she ])ent over to look. He .said: '"Do 



di" W!rhe"'hen'': 

he it .said: 



mort- 
over 



gwa"'tho. tcisda'thien"a' o'wa'hat'he"'. o'ne" 

next ill or- spotted fawn it meat dry (is), now 

der, 

"Na'ie' nefi'ge"' eMjadenna"da'.'" O'ne"' o'ni' wa'thfUir'kho"' 

"That (it thi.s one ye two will take for Now also he iteratively 

i?) ' provisions." brr>ke them' 

'a"se"* niioko"'kho"'nage' ne" oiefi'da", na'ie' di"' shago'wi'. Ena's- 

three so it wood sticks the it woo<l tliat more- lie gave Uhem i 

(fuel). it is over to her, 

O'ne"' hi'itV ne"tho' nhe^honne'iion". 

Now. verily, there thither they (ni.) 

went. 

iodo"iiwendjiadetha'en', o'ne"' wa'he"'- 

it earth is roughly opened, now he it said: 



are in number 

gwagon'wa' heiago'se"'"'di" 

Her bosom in thither she theni 

slipped. 

WiVhni'io"' tea'' noiTwe' 

the place 



They two (m.) 
arrived 



the 
where 



heii": "Tho'ne"' .sadieiT'." Ne^'tho" hi'ia' wa'orrdien" tea" noii'we" 



do thoti sit 
down." 



There, 



she sat down 



the the place 
where 



odo"'hwendjiiiV<|i'. Ne''tho' wa'dioridno""de"'do"''gw;V ne" o'sa- 

it earth is sttndered. There she hung her legs thereby the it 



dagoii'wa' 

abyss in. 



o'sadagoii'wa' 

it abyss in 



heiagono"'de"'don'nio"k. 



tliitlier her leg is hanging 
severally. 



O'ne"' 

Now 



ne 



the 
that 

mV o'sadagon'wa' ha'de'haga''h:r ne" ha'sennowa'ne"", ne^'tho' 

that it abyss in hence he his eyes the he chief (is), there 

one has fixed on it 

na' etgo'dii" ne" he'nii'. O'ne"" tho"ge" wa'hatgetc'gwa' 

that she sat the his Now at that he himself raised 

one wife. time np 

wahe"'hen": " Hwa satgat'hwa' o'sadagoii'wa'." O'ne"' dondfiie'ir 

he it .said: " Hence do thou look it abvss in." Now just she did 

It 

Ne"tho- 

There 



ne' 

the 
that 



ne" 

this 



ne 

the 



goieiT'sa' Wiro"'tco"hik tea" deionda'kse', 



her robe 



she took it in 
her mouth 



the 
where 



she bore it on 
lier liack. 



di" o'.sadage"'hiada"sho"' wa'eienauiTgwa", o'ne"' di" wadion- 

more- it abyss edge of it she it laid hold of now more- she bent 

over along severally, over 

tcii'k'da hwsVofitgat'hwa'. Wa'he"'hen": "Otge""i" i"sowii" 

forward hence she looke<i. He it said; "Itisplain it (isi 

much 



3 

i 

5 

6 

7 

8 

9 

10 

11 

12 

13 

U 



'21 ETH— 03- 



-1-2 



178 



IROQUOIAN COSMOLOGY 



[ETH. A.NS. 21 



thou bend much and plainly over." So tshe did do thu.s. As soon 
as she bent forward very much he seized the nape of her neck and 
pushed her into the abj'ss. Verily, now at that time she fell down 
thence. Now, veril}', the man-being child and the man-being mother" 
of it became one again. When she arrived on earth, the child was 
again born. At that time the chief himself arose and said, moreover: 
"Now, verily, I have become myself again; I am well again. Now, 
moreover, do ye again set up the tree." 

And the chief was jealous, and that was the cause that he became 
ill. He was jealous of Aurora Borealis, and, in the next place, of the 
Fire Dragon with the pure white body. This latter gave him much 
mental trouble during the time that he, the chief, whom some call 
He-holds-the-earth, was married. 



1 

2 

3 

i 

5 

6 

7 

8 

9 

10 

11 

li' 

13 

14 



hwadesattca'k'da' 

hence do thou bend 
forward."' 



wa'dionttca"'kd;V o'ne"' 

she bent forward now 



0'ne°' ne"'tho" 

Now there 

wa'haie'na" 

he it took hold 
of 



nwa eie a . 

thus she it 
did. 



Ganio" 

So soon 



1 sowa 



It (is) 
much 



tcia'e"' 

shoved 
her 

O'ne"' 

Now 

ono"ha\ 

its mother. 



o'sadagoiTwil'. 

it abyss in. 

hi'ia' 

verilv 



O'ne"- 

Now 



Tho"ge' 

.\t that 
(time) 

hii'dofisagiadies'da' 

just again they two fz. ) 
became commingled 

tea" e'io'" ne" 

the 



ne ■ 

the 

hi'ia' 

verily 

ne" 

the 



e'se'da^'ge' hwa'shago' 

hence he 



her nape of Ibe 
neck ou 



diiagoia'de""!' 

thence her body 
fell down. 



eksa'a"' 

she child 



the 
where 



she 
arrived 



o"'hwendjia'ge' 

it earth on 



O 111 

also 



o ue 

now 



saioiina'giit oe'' 

again she is the 

born 

haSseiinowa'ne"' 

he chief lis) 



eksiV'a'. Tho^'ge' 

she child. At that 

(is) time 

.sa'hatge'^'^ha' o'ne"' 

again he arose now 



o lie" 

now 



di" 

more- 
over 



ne 

the 



ha'o"'hwa 

he himself 



ne 

the 

he" 

again 

ne" 

the 



wa'he°"he5": 

he it said: 



• O'ne"' 

" Now 



saga' do"' hi'ia\ O'lie""" df sadjiiendo'de''* 

*rily. Xow more- du ye reset tree." 



again 1 am 

well. 

Na'ie' ne'' 

That the 

(it is) 

tea" wa'hono'^'hwak'de'" 

the he became ill. 

where 



more- 
over 

ha'sennowa'ne"' 

he chief (is) 

Na'ie' 

That 

(it is) 



ho'ga"he"i 

he is jealous 



ne' 

the 



naie 

that 
(it is) 

ho'ga'ha'sek' 

he him is iealdus 
of ' 



gai'honui:i''h;V 

it it causes 

ne" Hodoii- 

tlie He Aurora 



ni a 

Bore- 
alis, 



na le 

that 

(it is) 

ni'hrii;Vdo"dc'", 

so his body (is) 
kind of. 



gwa'tho' 

next in 
order 

na'ie' 

that 

lit is) 



ne 

the 



Ga'ha'seiidie'tha' 

It Fire-dragon 



ow;i'he",sdo'go" 

it white pure (is) 



■wa"th( 

next in 
order 



ne 

the 



Hadawine'tha 

He Ke.l Meteor. 



Na'ie' 



de'ha"nioo"'ha"ha' tea" 



nwiVonni'she' o'ne" 

so it lasted now 

long 

ne" ha'seiinowa'ne"'. Hao"'hwendjiawa"gi' o'dia"k hon\vana'do""khwa'. 

the he chief (is). He-it-earth-holds some tliey him designate 



he gave trotible to the 
mind 



the 
where 



That 
(it is) 

tea" wa'thadane'ge"" 

the he was married 

where 



(persons) 



thereby. 



HEWITTJ 



ONONDAGA VEKSI()N 



179 



So now, verily, her ))od3' coutinued to full. Her ImrIv was falling 
some time before it eiiieru'cd. Now, she was surprised, seeuiinoly, 
that there was light below, of a blue eolor. She looked, and there 
seemed to be a lake at the spot toward whieh she was falling,''. Thei'o 
was nowhere any earth. There she saw many ducks on the lake [seaj, 
whereon they, being waterfowl of all their kinds, Moated severally 
about. Without interruption thel)ody of the womau-beino- continued 
to fall. 

Now, at that time the waterfowl, called the Loon shouted, saying: 
■' Do ye look, a woman-being is coming in the depths of the water, 
her body is floating up hither." They said: " Verily, it is even so." 
Now, verily, in a short time the waterfowl [duck] cidled Bittern 
[\A'hose eyes-are-ever-gazing-upward], said: " It is true that ye believe 
that her Itody is floating up from the dejjths of the water. Do ye, 



Da', o'ne"' hi'ia" hwa'eia'dofi'die' ne"' agoii'gwe". ClaiiTgwa' 

So, u^J^y, verily. 



nwiroiini'she' 

so it long 
lasted 



she was surprised 



thittiLT her bodv 


tlu- she niaii- 


Somewhat 


falls onward 


heiu^'. 




lie- o'ne"' 


hwa oaiagv""nhri\ 


O'ne- 


■as now 


thence it emeriiL-d. 


N(,H' 



eia'doii'die' 

her body was 
falling 

wa"ofidien''ha' gwa" deio'hfi'thek ne"' e"dii''ge" oe"'"hia" ni'io"t. 

seem- it is light the tielmv it (sky) sft it is. 

ingly blue (is) 

WiVontgafhwa" na'ie' gwa' ganifi'dae' tea" hagwa"' nhwa'aga- 

She it looked at that seeui- it lake is the direction wliitlier she 

(it is) ingly present where 

wenoiTha'die". Hiiii" gat'ka' de^o^'hwendiia'de'. Ne"'tiio' wa'e'ge'" 

was continuing Not any- it earth is present. There she it sa^v 

to go. (it is) where 

oiinatga''de' ne"' so'wek ganiadae"'ge" ne"'tho' y'oridi"si>o"ti'a''ha" 

lheyi'z.)are the duck(s) it lake is 

iiTimerous present on 

nhwrrtga'80wa''tchiige'. HeiotgondiV'owi' 

every it dnek kind in nnmber Ileiiee it continues 

is t waterfowl) . 

•she man- 
beiny (is). 

Tho^'g'e' o'lu'"* \va'tho''hr'rip'Ma' iie'' 

he i^hoiitt'.l the 



Iiere 


they (z.) float t 


ibout 


tea"' 


eia'dofi'die" 


lie"' 


llle 
where 


her bodv is 
falling 


llie 



At that 
time 



so'wek. 

duck. 



Ila- 



;i() wt' 



L"On 



haia'djr, wiVhe'^hen"': "Tciatgat'hwa" ganonwagoiTwa" on'gwe', 

he is he it s:iid : " Do ye look it ilei'ths of \\aler in man- 

named, ' being. 

tdil'io", dfiieiiVdoiTdie"."" Wa'henni'hen'': ■•l)o'ge"s hi'ia"." 

^heneeshe thence her body is They (in.t it said : ■liisirue verily." 

s coming, Hying." 

Niioi'hwagwa'ha" o'ne"" hi'ia" wa"tho'hene-'d;"i" ne"' so'wek. 

So it matter is short now, verily, he shouted the duck (?}, 

(in a short time) * waterfowl, 

Go""ga"hwa' haia'dji' (diiotgoii't he"tge"'' ha"de'haga'"ha") 

Bittern he is (at all times up abo\'e thither his two eyes 

named arelixed; 

wa"he""hefi"': "Swe"he" do'ge"s ganoiiwagoiTwii' daieia"don'die". 

he it said: " Ye it do think it is true it water depths iu thence her body is 

'- approacliiBir* 



10 
11 
12 
13 
14 



180 



IBOQUOIAN COSMOLOGY 



[ETH. ANN. 21 



however, lo(jk upward." All looked upward, and all, moreover, said: 
" Verily, it is true." They next .said: " "What manner of thing shall 
we do;" Oii(» of the persons .said: " It seems, then, that there nuist 
be land in the depths of the water." At that time the Loon .said: 
"Moreover, let us tirst seek to find someone who will be able to bear, 
the earth on iiis back l)y means of the forehead pack strap." All said, 
seemingly: " I shall be al)le to bear the earth \}y means of the fore- 
head pack strap." He replied: "Let us just try; it seems best." 
Otter, it seems, was the first to make the attempt. As soon, then, 
as a large bulk of them mounted on his back, verily, he sank. Li 
so far as he was concerned, he was not able to do anything. And 
they said: "Thou canst do nothing." Now many of them made the 
attempt. All failed to do it. Then he, the Carapace, the Great Turtle, 



He'tge"" 

I'p high 

gagwe'gp 

it all 

gwa^'tho': 

next in order; 



hwa'tciatgafhwa'." 

thither do ve look." 



Gagwe'gi' 

It all 



hwiVhontgafhwa' 

thither they (m.) 
looked. 



di" wa'hennl'hefi": "Do'ge"s hi'ia." Wahenni'hen" 



more- 
over 



they (m.) it said : 



' It is true 



verilv. 



They it said 



Ho't noiiwa'ho^'de"'' 

kind of thing 



■'What 

(is it) 



ne"dwaie'ir r' WiVhe"'hen" ne" 

wo will we it do?" He it said the 



shaia 'dtida'': " Diio""hwendjia'de 

he one person : "There it earth is present 



gon wa 

water in?" 



''« " 



Tho"ge' WiVhe"'hefi 

he it said 



thigagwe'gi" 



9 
10 
11 
12 
13 
11 



.\t that 
(time) 

dwadiee"'''dii' dwe"sak .son' 

let us it first do. let us it seek who 

do"'hwendjiage"dat." Gwa'' 

bear earth on his baek by Seem- 

means of the forehead strap." ingly 

e"kgwe'niii' e"gado"'hwendjiage"dat." 

I will be able I will b-ar the earth <^li my baek 

to do it (by means of the forehead strap)." 

tri'she"" dwade'nien'de"'." Skwa'ie" 



nige"-khe"" ne" ganoiiwa- 

so it is it the it depths of 

must be, (not) 

ne" Ha'ho'we"': "Na'ie' di" 

the Loon: "That more- 

it is over 

nonwa'ho"de"' e"'hagwe'nia' e"'ha- 

kind of person he will be able he will 

wa'hefini'hen": "I" 

they it said: **I 



just it whole 

(is) 



Wahe"'hen": 

He it said : 



"Gwa" 

"Just. 



perhaps, 
(I think) 



let us it try. 



Otter 



gi"she"' da'hadiee""da' 

I think he first was 



tea" 

the 
where 



wtX'hade'nien'de"' 

he it attempted to do. 



h:Vnowa"ge' 

his baek on 

de'hogwe'nioiT 

he it was able to do 



ne 

the 
that 



Ganio" 

So soon 
as 

hi'ia' 

verily 

niV. 

that 
one. 



iawe'dowa'ne"' 

it bulk large is 

\vrrhonowie'''diV 

he sank into the 
water. 

WiVhefini'herr' : 

Thev it said : 



hwa'hondawe°"hat 

thither they (m.) it got 
upon 

Hiia" ste"" 

Not any- 

(itis) thing 

"Hiia" ste"" 



"Not 
(it is) 



any- 
thing 



thasgwe'nia"." O'ne"' hoiinatga'de' wa'hoiide'nien'de'". Gagwe'gi' 

thou it art able No«- they (m.) are they (m.) it attempted. It all 

to do." numerous 

wtVhodino'we"'. Tho"ge' o'lie"' ne" Hania'de"'go'na', Ha'no'wii', 

thev it failed to do. .\t that now the He Turtle Great, He Cara- 

time (is) pace (is) 



wii''he'"hen'' 

he it said: "I "ex,m .v- ..j^.. ^ 



1 81 
„j.,v,TT] UNUNDAOA VERSION '-'^'■ 

.aid- '• Next in turn, let .ne u.uke the uttempt." Then, verily . large 
bulk of them mounted on hi.s back. He was able to be^r them al 1 on hi. 
ba'k Then thev .aid: - He it is who will be able to bear the earth on 
his back." Now, at that time, they said: - Do ye go to seek earth in 
the depths of the water." There were many of them who were not 
11 to obtain earth. After a while it seems that he. the MusknU also 
made the attempt. He was able to get the ground thence. Musk- 
rat is he who found earth. Wli... he came up again, he rose dead, 
h„ldino- earth in his paws, and earth was also in his mouth They 
plaeed^ll of it upon the carapace of the Turtle. Now their chief said: 
-Do ve hurrv, and hasten yourselves in your work. Now a large 
,nm,b;M- of muskrats continued to dive into the depths of the wat^r. 
As fast as they floated to the surface, they placed the earth on the 

I" o""ke'" agade'nieii'de"'." O'ne"' hi'ia' ^ 

•I next in let me it attempt S'-'» verily 
turn to do.- 

hwa'hondawe-hat' iawe^dowa'nc"-. Wahagwe-nia K^gwegi" ^ 

thither they (m.)gotupon it bnlk large (is,. «^ ".o^Xr' ' 

w^hal!^'^? O'ne- wa-heiioi-hen-': -Na'ie' ne" e'-hagwe'nia' 

bv the forehead strap. .,, „_ ■ ^i /. ttC,,„' 

e-hado-hwendjiage-'dat." Tho-'ge' o'ne"' wa hemu hen . b . - ^ 

he will hear earth on the baek by the At that now they it sai<l : Vj^\^ 

forehead strap." time ,, _, ., .V,.^.',1.5' " 

sak'ha"' (swesak'ha' ?) ne" ganonwagon wa ne <^' '^e -i • 

;ou,se:l (do ye it go to -he it water depths in the ^U earthy ,. 

Oiinatga'de' hUa" de-hodigwe'nion' a'hadihe-da'gwa . Diefi-ha" ^. 

They (flare not they it were able to do culd they earth Ket. Af.er^a 

numerous (it is) ^ , ' ,;x,-;Vlnn' 

gwa' o'ne- ne" Hano-gie^' o'ne^ o"ni wahadene.ide ^ 

^Zt now the HeMnskrat now also he ,t attempted to do. 

Sie' wahagwe'nia- hwaha-he-da'gwa-. Hanogie-' wtTha'he-da- 

That he i. was able thither he earth He Muskra. he f„und Kmnnd. 

,'im to do (ground) fetehed. _ _ _ 

tcen'nr. Saweiidaga-'gwa hawe-heio-ha'die\ ho-tciagwe nonni - 

' Again it floated he eame up dead, -;;-;r<^;:^V'" 

hfi'die' ne" o'he-'da", ha'sago.Vwa' o-'nf wadak'he\ (iagwe'gi' ^,, 

(„„n, the it ground, his mouth in also ;>■■;;- nit 

ga'nowa'ge' wahadi"herr. O'ne"' ne" honwa-se,rno- walie-hen": 

^t carapace on they (m.) laid it. Now the their chief he „ said: 

"Tciasno'we■'•^ deswa nowaia'he""ha' ,.waio"de""ha-." O'ne"' 

■■DO ye two make do ye hurry yourselves do ye work.- Now - 

haste, ,, , . _ -, «^ 

o-e-dio'gowa'ne"' hano'gie" honna-done"hwi- ganonwagon ^a . 

""tbodyff persons mtiskrat they (mO .^>ntinued ,t depths ot water in. 



,-■ ,■■, to div< 

large ( is ) 



large (is) , , -v . 1 r-l • 

Ganio'^ swe"da gaa-'gwa na'ie^ niio'sno'we ga nowa ge hadi he - 

• >fl„„,f?t that soitisrapid it carapace on they (m.) are ^* 

So soon as again it floated that so ii i, rapi i laying the 



habitually litis) 



„ This i.s a dual form employed in the place of a plural, which follows it in parentheses, 
6 This is a dual form used for a plural. 



182 



IROQrOIAN COSMOLOGY 



[ETH. ANN. 21 



back of the Turtle. Sometimo thoreafter then, verily, the}' finished 
covering- the carapace with earth. Now, at that time, the carapace 
began to grow, and the earth with which they had covered it V)ecame 
the Earth. 

Now, also, they said: "'Now, moreover, do ye go to see and to 
meet this woman-being whose body is falling hither." At once a 
great number of the lai'ge waterfowl Hew hence, joining their bodies 
together, and there on their joined })odies her person impinged. Then 
.slowly the large watei'fowl descended, and also they placed the 
woman-l)eiug there on the carapace. Moreover, the carapace had 
now grown much in size. Now, moreover, they said: "Now, verily, 
we are pleased tliat we have attended to the female man-))eing who 
ha.s appeared in the same place with us." 





da'ha"ha . 


(irain'gwa' nwaonni'she" o'ne"* h 


i'ia" wa'hadi"sa' 


1 


eartli oii it. 


Some (time) .so (long) it 1; 


asted now verilv thev(m.)it 

finished 


2 


ga"nowa"ge' 

it carapane on 


wahadi'he"do"ga". 

they (m.) it witli earth 
coated. 


Tho"ge' o'lie"' 

At that now- 
time 


wa'wadodia'ga' 

it grew in size 




ne" ga'no'wa" na'ie' ne" 


o"'hwen'djia' 


waVa'do"' ne" 


3 


the it carapace that the 


it earth 


it it became the 



(It IS) 

hodi'he'do'^hwi'. 

4 they (m. ) it with earth 

had covered. 

O'ne 

5 Now more- 

(iver 

tciia-djurda^na' ne" nen'ge"' 

6 her body to meet go the this (it is) 



df w;Vhr»nni'herr': "O'ne"' 

thev it said: " Now 



d!" 

more- 
over 



da'die' 



o'ne"' 

now 



wa'tgondi'di 

they (7,.) flew 



onnatga"de" na'ie' ne" 

8 they (z.) are tliat the 

many (iti.s) 

he"tge"' daieiada'ha"nhiV. 

V* np high there her l)ody 

aliglited. 

so'wek goncligo'wane"'s, 

lo duclv(s) tliey (z. I large ones. 



agon gwd 

she man- 
being 

na'ie' ne" 

that the 

(it is) 

watgondidia'daik'ho"' 

they (z.) their bodies 
conjoined severally, 



swakdo""na'. 

do ye gro to see it. 

daieia'doii'die'.'" 



thence her body is 
falling." 



deie- 

doye 

Goii- 

At 



gondigo'wane''"s 

they (z. i large ones 

ne''tho" hi'ia' 

there verily 



O'ne"' skenno°"a' dagouda'se""da' ne" 



Now 



\va'shagoni"deiT' ne 

11 they her plnrc.l ih. 



gowa ne 

13 it nincli 



iodo'di". 

it has 
grown. 

we'dwatcermon'nia" 

13 we are glad 



na le ne 

IJ: that the 

(itis) 



gado'ge" 

in a certain 
phice 



nil le 

that 

(itis) 

a^on'g'we". 

she man- 
being. 

O'ne"' di" 

Xn\v more 

Hver 

ne'' tea'' waVlionkhi*"snie''nha 

Ihe the we her have oared fur 

where 

\va\)ngwatio"'so"da\" 

we (and shcj have appeared." 



slowly 


thence they let them- the 
selves down 


dl" 


ne"tho' 


g-a'nowa"ge' 


more- 
over 


there 


it turtle on 


O'ne"' 


dl" 


ne'' ga'no'wa' 


Now 


more- 
over 


the it turtle 



wrrhefmi'hen'': 

they (m.) it said: 



•'O'ne"" hi'ia' 

"Now verily, 

lie'' oiTgwe*" 

the man-being 



ONONDAGA VERSION 



183 



Tile next (lav caiiie, ;ri(l she looked ;iiul saw lying there a cleor, also 
tire and tiiel>rands. and also a heap of wood, all of which had been 
brought thither. At that time she kindled a tire, using for this pur- 
pose the three fagots which she had slipt into the bosom of her gar- 
ment, and of which he [the cliief] had said: "Ye two will have this 
for a provision." At that time she laid hands on the bod}' of the 
deer. She bi-okc up its tiody. some of which she roasted for food. 
She passed three nights there, when she again gave birth, again ))ecom- 
ing pos.sessed of a child. The child was a female. That, verily, was 
the rel)irth of Zephyrs. Now the elder woman-l)eing erected a booth, 
thatching it with grasses. There the mother and daughter I'emained, 
one lieing the parent of the other. 

Now the earth was large and was continually increasing in size. It 
was now plain where the river courses would be. There they two 
remained, the mother attendino- to the child, who increased in size 



Wa'o'he""nha\ wa'ontgat'hwa" ne''tho" genda'ga" ne"' sken- 

II Iji-came flay. slu' it saw tluTP it lay the deer 

nondo""' odjis'da* o^'uf ne"'tho' gago""hetchage''hen'', oiefi'da' 

it tire also there it brands lay heaped, it fuel 



o"ni' o'sotcio'da' ne"tho" ga"ha. Tho"'ge o'ne"" wa"ondega"'da\ 

also it heap stands there one it has At that now she kindled (a tire). 

Ijrought. (time) 

na'ie' wa'oiitc'da' ne'' ena'sgwagoii'wa' 'a"se"' niioko"'1vho"'nage" 

that she it used the her bosom in three so many it fagot in 

(it is) number (is) 

heiag6"se""di', na'ie" ne"' ha'weiT: •' E"tciade"na"'dii'." Tho"'ge 

there she them that the he it said: " Ye two will take At that 

had dropped, litis) provision." (time) 

o'ne"' wa"dio""nia'iien" gaia"di"ge' ne" skeiinofido""'. Wa'dieia- 

iiow she her two hands its body on the deer. She its body 

to it put 

da'hi"da", na'ie" wsi"onde".skon'de"" ne"' e."iondekhon'nia". "A"'se"' 

broke up, that ,she it roasted for herself the she it will eat. Three 

(it is) 

he"' saionde"'don'. wa"agowiaiefida"'nha", 

again again she she infant lieeame posse,ssed of, 

was eontined 

Na'ie" hi'ia" ne" -laionna'gat 

verily the 



niiagono'"hwe'di" o'ne' 

so many she remaineii now- 

over night 

e"he"- 



ek.sa"a". 

she ehild. 



ne 

ahe female th 

(is) 

Gacnde",so""k. O'ne'" 

It-winds-go-about Xow 

(Gu,sts-oT-wind) 

sthondii'do"". Ne"tho' 

thatched it with There 

grass, 

O'ne"' gowa'ne'"' 

Now 



That 

(it is) 



ne 

again she is the 

born 



ne 

the 



goksteii"'a' 

she ancient 
one 



waeno'she"", 

she set up a bower 



wa"die" 

she 



degni"'den", ondat'hawa'. 

they (z.) abode. 



lie parent i>f the 
other (was), 

ododi'ha'die" ne" o"'hwen'djiiv. O'ne"' 

it much it continues to the it earth. Now 

(is) grow 

oiSn'det tea"' non'we' e"ge"'hio"'hwade'nionk. Ne"'tho" degni"den" 

itlsciigni- the the place it river will have its course There they (z,) two 

zable where severally, abode. 

deiondade"snie' ne"' eksaa". Agwa's ne" na'ie" godi'sno'we" 

she her cared for the she child. Exceed- the that sha grew rapidlv 

ingly (it is) 



3 

4 
5 
6 

7 

8 
tt 
10 
11 
1-2 
13 
1-t 



184 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



very rapidly. Some time afterward she then became a maiden. And 
they two continued to remain there. 

After a while, seemingly, the elder woman-being heard her offspring 
talking with someone. Now, verily, the elder woman-l>eing was 
thinking about this matter, wondering: "Whence may it be that a 
man-being could come to talk with her." She addn^ssed her, saying: 
"Who is it, moreover, who visits theeT' The maiden said nothing 
in reply. As soon as it became night and the darkness was complete, 
he, the man-being, again arrived. And just as the day dawned the 
elder woman-being heard him say: "I will not come again." Verily 
he then departed. 

Not long after this the life of the maiden was changed. Moreover, 
it became evident that she was about to give birth to a child. After 



gododi'ha'die'. Gain'gwa' nwa'oilni'she' 

she eoiitiiiue.s to Some (time) so it lasletl 

grow. long 

wa'wa'do"'. Ne*'tho' ni'io't tea'' degni"'den 

it it became. There so it is 



3 
■i 

5 
6 

7 

8 

9 

10 

11 

la 

13 

11 



o ne 

now 



ek.sadilse"a' 

she .small 
maiden (is) 



the 
where 



they (z.) two 
abode. 



Dien'"ha 2'w;V' 



After a 
while. 



deiagot'ha' 

she is talking 
with one 



seem- 
ingly, 



ne 

the 



one' 

now 



Erwii" othon'dc' 



seem- 
ingly 



she (z. ) 
heard it 



ne 

the 



gok'stefi'a' 

she ancient 
one 



ne" 

the 



dat'hawa''. 

her offspring. 



ne' 

the 



ne 

the 



gok'stefi'a' waVe'iv : 

she ancient she (z.) it 

one thought: 

oii'gwe' deiaafot'ha'. 



O'ne"' 

Now 

" Gain" 

" Where 



hi'ia' 

verily 

hoiT' 

prob- 
ttblv 



wiVwenno^'dofi'nio"' 

she (z.) it thought about 
repeatedly 

noil' we' noiida'ie"' 

the place thence one 

should come 



man- 
being 



she is talking 
with one, 



''Goii'ha'wa', 

'■ I am thy parent, 

Hiia" ,ste""' 



Not 

(it is) 



that 

(it is) 

o'ne" 

now 

tea"' 

the 
where 



any- 
thing 



son" di 

who 

(is it) 

de'aga'wen 

she it .said 



more- 
over 



Wa"agoweiina"'nmi\ 

Slie addre.s.sed words to 
her, 

nonwa'ho''de'" 

kind of person 



Wirge'"'hefi'': 

she (z.) it .said: 

hiianada'hen''sek? " 

he thy mat visits?" 



ne 

the 



eksfi'go'na" 

she maiden. 



ne*' wa'dwa'.sondaiendtv'nha 

the it thick night became 



ne 

the 



Ganio'' wa'o''gak, 

So.soon it Iiecame 

as night, 

sa'ha'io"". Agwa's 

.lust as 



again he 
arrived. 



daio'he"'i'ha'die 

there it is coming 
to be day 

wa'he"'hen": 

he it said: 



o no 

lliiW 



ne 

the 



gok'sten':!'" 

she ancient 
one 



oothun'de' 

sht.' it heard 



Hiia- 

"Not 
(it is) 



he" 

again 



dadonda'ge'.'' 

again I will 
come." 



sho'den'dion', 

again he departed. 



Hiia 

Not 
(it is) 

eksa'go'na" 

she maiden. 

(is) 



de^oi^hwishe"!' o'ne 

it matter long (is) now 



O'ne'" 

Now 



df 



more- 
over 



o la 

ow it other 

(is) 

oien'det 

it is recog- 
nizable 



ni'io't tea" 

soil is the 

where 



O'ne'" 

Now 



ago'n'he' 

she living 

(is) 



hi'ia' 

verily 



ne" 

the 



tea" e"ia2:oksa'daienda"nha'. 



the 
where 



she will become pos- 
sessed of a child. 



HEWITT] ONONDAOA VERSION 185 

ii time. when, seemingly, the maiden had only a few more days to go, 
she was siiri)rised, seemingly, to licai- two male man-l)eings talking 
in her body. One of the persons said: "'There is no doubt that 
the time when man-beings will (>merge to be boi-n has now arrived."' 
The other person replied: "Whei-e, moreover, does it seem that 
thou and I should emerge T" He replied, saying: "This way. more- 
over, thou and I will go." >Jow. again, one of them spoke, saying: 
" It is too far. This way. right here, is near, and, seemingly. i|uite 
transparent." At that time he added, saying: "Do thou go then; 
.so be it." Now, he started and was born. The child was a male. 
Then, so far as the other was eoncerned, he came out here through 
her armpit. And now, verily, he killed his mother. The grandmothei- 
.saw that the child that was born Rrst was unsurpassedly tine-l(H)king. 

DieiT'ha" gwa" o'ne"' gwa" doga"'a' e"tciago"he""'seri' o'ne"' 

Aftrr a sveni- now seem- a few in will it hor days now ^ 

whilf in^ly, ingly, number dawn ()n 

ne" eksa'go'na" wrfondierT'ha' gwa"' o'ne"" gothoii'de" de"hodi'- 

the she maiden she was surprised seem- now she it heanl they (two) .i 

in^ly were eoii- 

tha" tea"' eiiVdagon'wa". I'ha'do"k ne"' shaia"dada": '"O'ne"" 

vers- the her Imdy in. He said re- the he one per- " Xow O 

ing where peatedly son is: 

gai'hwado'ge"' ne"' tea"' hwa"ga'he"'g tea"' non'we' e"ieia- 

it is a matter of the the it (time) has the the jilaee one will i 

eertainty where arrived where 

ge""nha" ne"' on'gwe' na'ie" ne"' e"ionnagat'."" Ni'ha'weiT 

emerge the man- that the will one be Thenee he it s;ud ^ 

Iieing (it is) born." 

ne"' shaia"dada": ""(Tain" gwii"' df nofi'we' he"'dene"r" Da'- 

the he one per- '•Where. seem- more- the j)laee henee we two He t> 

son is: ingly, over, will go.'" 

hai'hwa"sa'gwa" Wii"he""heii"': ""Tho'ne"' di"' he^'dene"."" O'ne"" 

answered he it said: "Here lit is) more- henee we two Now ^ 

over will go." 

he"' ne"' shaia"'dada' wii"hawennitge""'nha". wa"he"'heii"': 

again the he one )ier- he spoke (uttered word ;, he it said: ^ 

sou is 

" Swa'diik' i'no"'. Tho'ne"' <>wa"'tho" do.s<>'c""ha'. o-wiV 

"Excessively far Thisway just here (it is) near. seem- •' 

litis). ingly. 

deio'hat'hek." Tho"ge" wa"he"'hen"': "" \Va"se", nio"."" O'ne"' 

it is light (i.e., .\t that he it said: "Thitherdo so be Now 1*' 

transparent)." (time! thou go, it." 

WiVha'den'dia", WiVhefinagat' ne"' shaia"dada'. Hadji'na" ne"' 

he started. he was bom the he one per- He male tlic 11 

-son is. (is) 

haksa"a". Tho''ge' na"' ne"' shaia'dada" tho'ne"' e'sio"'da"'<'e' 

1 o 

he ebild. .\t tliat that the he one per- here hersideat i-i 

(time) one that stni is 

da"haiage""'nhfi". O'ne"' hi'iii" wa"shago'iio" ne"' hono"ha". 

thenee he came Now verilv he her killed the his motlnr. I'J 

forth. 

Heiawengo"di' haksadi'io ne"' tea"' wa"watgat'hwa" ne"' ho'.soda'ha'' 

Unsurpassedly he fine the the she I z.) it looked tlie his grand 14: 

(thoroughly) child (is) where at mother 



186 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



At that time she asked, saying: "" Who. nioreover, killed your mother, 
now dead r" Now, he who did it replied, saying: ••This one here." 
Verily, he told a falsehood. Now, the elder woman-being seized the 
other one by the arm and cast his body far beyond, where he fell 
among grasses. Now, she there attended to the other one. It is said 
that they grew rapidly in size. After a while, seemingly, he was in 
the habit of going out, and there running about from place to place. 
In like manner they two grew very rapidly. 

Now the child who lived out of doors kept saying: ""Do thou 
tell thy grandmother, who, verily, is grandmother to us two, that 
she should make me a bow, and also an arrow." Now. verily, he 
told her what manner of thing the other person desired. The onl\' 



ne 

the 



da'hadiee""da 



neiTdo"' 



llierehe did it 

(first) 

was the 

WiVa'hefi": 

she it said: 



wiVheiinagat'. 

he was bom. 



Tho"ge' 

.\t that 
(time) 



o ne 

now 



' Son" nonwa'ho"'de"' 

■'Who liind of person, 



Wil'ei^hwa- 

she asked ques- 
tions repeat- 
edly 

df wa'shago'lo' ne" 



more- 
over, 



he her killed 



ne 

the 



etcliino'^ha"-ge'"'h!rr' Da'he^'hen'" ne" ne"tho" 

she your two mother— it Thence he it said the there 

was?" 

••Nen'ge"'." AVa hennoie°"da hi'ia". O'ne"' 

•This (one) He told a falsehood verily. Now 

it is," 

da'honentcha'' ne"' .shiiia'dadii^ si" ia'hoiadon'd: 

thence she his the he one per- yonder hence she east hi.* 

arm seized son is (fan body, 

gon'wa' hwa'hendaga"nha\ O'ne"' ne"tho 

among there he fell on his Now there 

back. 

shrda'dilda^. Agwa's, ia'ke"', 

he one per- Very, itissaid, 

son is. 

o'ne"' he'haia'ge"'s, ne"tho' 

now hence he goes there 

out of doors, 

deiade"^hnon'd:r. Sha'de'io't honnadisno'we' 

they two are brothers. 



ni'hoie'e"': 

so he it did: 

gok'sten'a' 

she ancient 
one. 

awennu'gii- 

it grass (weeds) 



de'ho'snie' 

she him cared 
for 

DieiT'ha 



de'hodisno'we'. 

they two grew rap- 
idly. 

hadak'he/s. Hiie"'noie""ha" 



After a 
while. 



he ran about 
habitually. 



They two played 
together 



ne 

the 



seem- 
ingly 

ne" 

the 



10 



11 



O'ne"- 

Now 

hana'gee" 

he dwells: 



i'ha'do"k 

he it kept 
siiying 

•• Sheiatho'ie"' 



It two is 
alike 



ne ■ 

the 



■ Do thott her 
tell 



they (m.) grew 
rayiidly. 

hak.saTr' nfi'ie' 

he child that 

(it is) 

ne" sa'soda'hif 

the thy grand- 

mother 



ne 

the 



lisde" 

out of 
doors 



hagwjf 

toward, 
side of it 



shedi".soda'ha' 

12 she our two grand- 
mother is 

O'ne"' 

Now, 



Lo also." 



ne aionge sen me" 

the she me should 

it make for 

hi'ia' wa'shagotho'ie'" 

verily, he her it told 



ne 

the 

tea" 

the 
where 



that 

(it is) 

a'efi'na' 

it bow 



ne" hi'ia' 

the verily 

ga'hes'ga' 

it arrow 



noriwa^ho"de' 

kind of thing 



ne 

the 



(^■•liodo"'hwendjion'niks ne" .shaia"dada", 

l-t it him is necessary for the he one person is. 



Na'ie' 

That 

(it is) 



ne 

the 



daiona'- 



there 
she 



HEWITT] ON(>NDA(JA VERSION 187 

result was that she got aiigrv, saying: '• Never will I make him a 
bow and also an arrow. It is he, verily, who killed her who was the 
mother of you two." 

It continued thus that the two hrotln'rs played together. They 
were in the habit of making a eireuit of the island" floating there. 
And, as rapidly as they made a eireuit of it, so rapidly did the earth 
increase in size. When, it is said, the island had grown to a great 
size, then he who had been east out of doors kept saying: "Man- 
beings* are about to dwell here." The other person kept saying: 
"What manner of thing is the reason that thou dost keep saying, 
'Man-beings are about to dwell here r " He said: "•The reason that 
I sav that is that it is a matter of fact that man-beings iire about to 



kh\ve"'di;i" gen'gwa, iion'do"k. " 


Hiia"' hweii'do"' thakhe'sefi'nie'" 


Itrrami' only. 
allKry 


sbc it kept 
saying : 


•■ Not eyer I Itim it will 
(it is) nuliie for 


ne" a'eii'na gn 


fhes'ga" o"ni\ 


Nfi'ie' hi'ia' shago'io' ne" 


tbr it bow 


it arrow also. 


That verily, lie her the 
(itis), liille.l 


.she'snino'"ha\" 






sbe (is) your two 
inothtT." 






Ne''tho' ni'io't 


hii«''""noie"''ha" 


de'liiade'dmoiTda". I )ediiiathwri- 


TbtTC so it is 


they (m.) t\vi> playetl 
together 


llicy (lu.( twoare Tile (ni.f two nuide 
"brothers. customarily a 


da'ses tea" ga" 


hwe"no'. Nil'ie 


ne" tea" niio'sno'we' ne" 


circuit the it is 
of it when' 


land floats. Tliat 
(it is) 


the the so it is rajiiil tbe 
where 


wa' h iath wada'se' 


ge"'s he" niio'sno'we" w:V wadodia'gtV tea" 


tbey two made a circuit 


ciistum- so f 


,o it is rapid it grew in size the 



of it arily where 

o"-hwendjia'de'. 0'ne"\ ia'ke"". gowa'ne"- waododi'ha'die" ne" 

it earth is i»resent. Now, it is said, it much hence it continued the 

(^is) to grow in size 

tea" ga'hwe"'iio" tho^'ge' o'ne"' i'ha'do"k nen'ge"' a'wet asde-' 

the it island at that now he it kept this one it can <inl 

where floats time saying (.itis) be of doors 

boiirdoiTdio"': "OiTgwe- oiinagat'he' ne" tho'ne"'." rha'do"k 

she his body cast: '•>ran-being theyareabont the here." Heitkept 

to dwell saying 

ne" shaia'dada": •■ Ilo't nonwa'ho"de"' diioi"hwa" tea" 

the he one person is: "What kind of thing there its matter ( isi tin/ 

l^— -is the reason I where 

i'sa'do"k: "On'gwe" oiinagat'he" ne" tho'nr'"'^' Wa'he"'herr': 

thon art "Man-being theyareabont the lu-rcV" He it said: 

saying: to dwell 

"■ Na'ie' ne" diioi"hw!V ne" iia'ie' iga'do"k ne" do'gi''"s s(>" 

"That the there it.s matter (isi the that I keep say- the it is true asamat- 1- 

(itis) (=is the reason) (itisi ing it ter of fa.-t 

oii'gwe' e"ioiinagat' ne" tho'nt'"'. I" iia" igri'do"k ne" Odt'ndoii- 

man-l>eing thevdndef.) the here. I that I keep say- the U Sap- 13 

will dwell one ing it 



I(> 
11 



o Hence arose the idea so prevalent mnim^,' Aiiieriiiiiiaii [icfples that the earth is (tit islarnl, 
floating on the primal sea. 
^Here man-beinti means liuiutiu hein^'. 



188 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



dwell here. And it is I, the Siipliiig, who say it." S) thcMi. this 
other person began to say: "I shall be called Flint."' 

When they two had nearly j;ruwn to maturity, it is said, then he, 
the iSapling. made himself a lodge, erecting a lK)oth. And when he 
had completed it, he departed. He went to hunt. He shot at a bird, 
but he missed it, and his arrow fell into the water. Verily, he then 
resolved: "1 will take it out of the water again." Now, there into the 
water h(> cast himself, plunging into the water. He was surprised 
that, seemingly, he fell there beside a doorway. Then, moreover, 
fron) the inside of the lodge a man-being spoke to him, saying: "Do 
thou come in, my child; I am thankful that thou hast visited my lodge. 
I purposely caused thee to visit the place where my lodge stands. 
And the reason that it has thus couie to pass is that my mind was so 
affected by what thy grandmother keeps saying. And, moreover, I 



1 



e"gia'djik." Da', o'ne"' neii'ge"' shaia'dada" wa'ha'sa'we" 



ni a 

ling 



will I be named. 



thi.s one 

(it is) 



tea" i'ha'do"k: " 

2 the he it kept 

where saying; 

O'ne"" tho'-ha'. 

Now nearly 



lie one 
person ia 



he it Ijegan 



O'ha'a' na' ne" i" e"gia'djik." 

■It Flint that the I 



wahanos'he"" ne" 

he made a the 

bower 

no^kde"" o'ne"^ 

task now 



the I will I be 

one that named.'* 

ifi'ke", a'hiadodia'ga' o'ne"' hotno""soii'ni' 

itissaid. they two would now he himself made 

grow np a lodge 

Odendonni'Ti'. Nfi'ie" ne'' o'ne"' wa'hadieii- 

It Sapling. That the now he e<»m- 

(it is) pleted his 

ho'defi'dion'. Wii' hadowiit'ha". Wa'ha'a'gwa' 

he departed. He went to hunt. He (it) shot 



hwa'o"'nha" i:e" 

thither it was ,he 

immersed 



ne"' gondiio"sho""'a" sa'hat"wa''da" 

the they (z. ) birds (are) he it raissetl it water in 

(^small animals) . 

ho'hes'ga'. O'ne"' hi'ia wri'he'ii": " E°sgo'gwa'." O'ne"' ne"tho' 

his arrow. Now, verily, he it thought: " will 1 it take out Now there 

;>I the water." 

WiVhadieiT'ha" gwa" 



awe°"ge' wa"hadi:i"do"'iak wii"hade"s'gok 

8 it water on he east his body he plunged himself 

(in) in it. 

ne"'tho' hwa'hendagir'nha" ganho'hwak'da 

9 there there he fell on his baek it doorway beside. 



He was surprised 



O'ne"' 

Now 



seem- 
ingly. 

df gano"s- 

it lodge 



more 
over 



oon'wa' on't^we' diiiiadu'ditV wiVhe"'hen'' 

10 in man-being thence he spoke he it said: 



' Dildjio"'', gon'ha'waS 

* Do thou come I am thy 

in, parent. 

Niiawe'^iia" wrrsgno'".sowe""nha . Tea'' ge'qdfi' tea" wiVsgwat'hwa' 

11 I am thankful thou my lodge The I it did the thou dost pay 

hast fcmnd. where purposely where u visit 

Na'e' ne" diioi"hwiV tea" ne"tho' 



tea" iion'we^ ageno"*«a'ie" 



12 the the 

where place 



I lodge have. 



thus 



That the there its reason the 

lit is) (is) where 

nwa^awe"''hir ne" ak'ni^o^'iia' ne" tea" nofiwa'ho"de"' iion'- 

If-^ so it came to the my mind ihe the kind of thing she it kept 

pass where saying 

do"k ne" etehi'so'dfiiia'. Na'ie' di" age'i'' ne" e^gofCie"" ne" 

14 the your two grand- That more- I it intend- the I thee it will the 

mother. (it is) over ed give 



HEWITT] ONONDAGA V^EKSION 189 

desired to give tlioc ii bow and also an arrow which thou dost need, 
and which, l)y and by, thy brother will see, and then he will ask, 
sa^'ing: 'Whence didst thou get this^ Thou must say: *• My father 
has u'iven it to me.' " Now. furthermore, he gave both to him. At 
this time he liestowed another thing; it was corn. At that time he 
said: ''This corn, as soon as thou arrivest at home, thou nuist at once 
roast for food for thyself; and at that time thou nuist continue to 
say: 'In this manner will it continue to be that man-l>eings. who are 
about to dwell here on the earth, will be in the habit of eating it.' 
Thy brother will visit thy lodge, and at that time Flint will ask, say- 
ing: "Whence didst thou get this kind of thing T Thou must say, 
moreover: 'My father has given it to me.' " 

Moreover, it did thus come to pass when he arrived at his home. 
At that time he husked the ear of corn and also laid it beside the lire; 

a'efi'na" ga'hes'ga' o"nr, na'ie' ne" de'sado"'hwendjio'niks. 

titibriw i I arrow also. ttiftt the it thee is necessiirv I'nr, 1 

(it is) 

Nii'ie' ne" ge""djik e""hatgat'hwa' ne" detciade"'linon'dii' 

That the l>v and hv he it will see the thou he are brothers ^ 

(it is) 

e"'he"'hen'': "Gaiii" noii'we' das'hawaT' E"'si-hen": "G'ni'ha" 

he will say: "Where the plaee thetiee thou it Thou it wilt " My father o 

didst bring?" say: 

haga'wi'." O'ne"' di" dashagao"" dedjia'o"'. O'ne"' di" he" 

he it gave tu Nmv iiir»re- he it gave to both. Now. more- again -i 

me." over him over, 

o'ia' dofKlu'hat'^iVk, iia' ne'' one"'"htV. Tho"t^e" o'ne' 

itisother thence again he be- that one the it corn. At that now 

one stowed it that (time) 

wa'he"'hen": ^'NenVe"' o'ne""ha' g-anio'' he"'tcio"' gondadie" 

he it said: "This one it corn so soon there tliou wilt at once " 

(it i.s) as again arrive 

e^sadade'skofit'hus e".sadekhon'nia\ o'ne"' ne'tho^'ge' e"'sado"'- 

thou wilt roast it for thou it wilt eat, now the at that thou wilt i 

thyself (time) continue 

'hek: "Tho'ne"' ne'^io^'dik e"iek'sek ne" on'g'we' ge"''djik 

tosay: "Here so it will eon- they (indef.) will the man- by and by 8 

tinue to be continue to eat it being 

tho'ne"' onnagiit'he' tea'' o^'hwendjia'de'.'' E"'hiano"'sowe"''nh;V 

here they are about to the it earth is present." Will he thy lodge visit 9 

dwell where 

ne" detciade"iinon'dfr O'ha'ii". Tho'Ve" o'ne"' e""hrii"hwanen'- 

the thou he are brothers It Flint. At that now williieask lU 

(time) questions 

do"': e"'he"iierr': ''Gain" noiTwe^ df das'hawiV nen'ge" 

will be it say: '■ Where the more- thence thou didst this one 

(is) place over bring it ('tis) 

noriwa'ho''de"'r' E"\si'hen'' di": "'G'ni'hfr' tharawi''." 

"to 

kind of thing?" Thou it wilt more- "My thence he me J--^ 

say over: father it gave." 

Ne"tho' di" niiawe""!' ne" o'ne"' hesho'io"'. Tho"ge' 

There more- .so it came to the now there again he At that 

over pass had arrived. (time) 

o'ne"' \va hanoio^'sa' ne" one"''ha\ odjisdak'da wa ha'ie"' o^nf 

now he it ear husked the it corn, it tire beside he it laid also 



5 



11 



13 
14 



190 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



he roasted the ear. So soon as it became hot, it emitted an odor 
which was exceedingly appetizing. The3', his grandniothei''s people, 
snieiled it. She said: "Flint, do thou go to see what the Sapling is 
roasting for himself, moi'eover." He, the Flint, arose at once, and 
he ran thither. When he arrived there, he said: "Whence didst 
thou get that which thou art roasting for thyself T" He said in reply- 
ing: "It is a matter of fact that my father gave it to me. And it is 
this that the man-beings who are about to dwell here on the earth 
will be in the habit of eating." Then Flint said: "My grandmother 
has said that thou shouldst share some with her." The Sapling replied, 
saying: "I am not able to do it, and the reason is that she desires 
to spoil it all. I desire, as a matter of fact, that man-beings, who 
are about to dwell here on the earth shall continue to eat it, and that it 
shall continue to be good." Then, verily, the lad returned home. When 



Wirhade'tcieiT'he"'. Ganio'' wa'o'dai'he"'-ha o'ne"' wa wade-'sa'e"" 



he it roa'^ted. 



So soon as 



it became hot 



it scent emitted 



nil le ne 

2 that the 

(it i.s) 

3 his grandmother. 



heiodongo"dr 

it is exceeding 

Wa'ge'"heiT": 

she (z. ) it said: 



«iga"wr 



we 

it odor is appeti 
zing. 

"O'ha'ii', sekdo""na' 

■■It Flint. do tliou itKotrt 

sue 



AVa'odis'hwsr ne'' 

Tliey {z. ) it snielled the 



df 

more 



ho't 



what 
over (itis) 



n()riwa'ho"de"' hode\skon'da' ne'' Odeiidonnr'a'." Da^hade^sda'tci', 



kind of thing he himself is roast- 

ing for 

(Vne"' ne"'tho' ia'thaa"dat 

hence he ran 



5 now there 

hwa'ha'io"' 

g thither he ar- 
rived 

nonwa'ho"de°' 

7 kind of thing 



the 



ne 

tht* 



It Sapling.' 



He arose at once, 



O'ha'ii' 

It Flint. 



Ne" 

The 



o ne 

now 



ne"tho' 

there 



w^'he^'hen": 

he it said: 



"G'ni'ha" 

8 "My father 

onnagat'he' 

9 they (indef. ) are 

aljout to dwell 

w!Vhe°'hen'' 

1(1 He it said: 



se 



sade'skon'da'?" 

thou it art roasting 

for thyself?" 

thagawi". 



Gain" noii'we^ das'hawa' tea" 

• Where the place thence thou it the 

didst bring where 

Da'hai'hwa'sa't>-WiV ni'ha'wen': 



Thence he replied 

Ma'ie' e^ie/ksek 



they (indef.) will 
habitually eat it 

O'ne" 

Now 



sa gwa 

\l )i iiswered 



ne 

the 



12 

J^3 i' entire. 



n<> 

the 



iia le 

that 

(itis) 

gagwe'gi'. 



as a mat- thence he gave That 

tcroffaet it to me. (itis) 

ne" tho'ne"' o""hweridjiri'dt' 

the here it earth is present. 

(itis) 

"Gawcn" ksoda'ha" a'shenoii'daT' 

■■ She it lias said my grand- lliou it shouldst 

father share with her'.'" 

' Oderidonni"a' wiVhe°-hen"': "Hiia" 

It Sapling he it said: "Not 

(itis) 

diioi"hwa' ne" tea" en' "he' 



ne 

the 



.so its reason is 



ne' 

the 



the 
where 



she it de- 
sires 



there he it has 
said : 

' on'gwe' 

man- 

heingls) 

ne" O'ha'a' 

the It Flint 

Da'hfii'hwa'- 

Thenee he 



thakgwe'ttia', 

I it am able to do, 

e"khetge""da' 

■ I it shall spoil' 



e"iek'sek e"ioia'nek onnagiifhe' 



they (indef.) are 
about to dwell 



no on gwe 

1^ the man-beiug(s) 



Ge'he" se" ne' 

I it desire as a mat- the they (indef. ) it it will continue 

ter of fact will habitually eat to be good 

ne" tho'ne"" o"'hwendjia"ge'." O'ne"' hi'ia' 

the here it earth on." Now verily 
(itis) 



HEWITT) ONONDAGA VERSION 191 

he arrived there, he told what he had learned, .saj'iiig: "The Sapling- 
did not consent to it." She aro.se at once and went thitlier to tlie 
place where the booth of the Sapling stood. Ai-riving there, she said: 
"What kind of thing- is it that thou art roasting- for thyself T" lie 
replied, saving: "It i.s corn." She demanded: '"Where is the j)lace 
whence thou didst get it?" He said: "My father gave it to nie. 
And it is this which the man-beings who arc atxnit to dwell here nn 
this earth will continue to eat." She said: "Thou shoiddst give a 
share, verily, to me." He answered and said: "I can not do it, and 
the reason is that thou desirest to spoil it."' At that time she said: 
"It is but a small matter, and thou shouldst pluck off a single grain 
of corn and give it to me." He said: "lean not do it." She said: 
"It is a small matter, if thou shouldst give nie the nubbin end of the 
corn ear." He said: "1 can not do it. 1 desire that it shall all be 

sho'den'diofi' ne" haksa'a". Ne" o'ne"' honsa'hfi'io"' wa"- 

agaiii he dt'partud the he child. The now there again he In- 

(is) arrived 



thogaie""!' ne"' Odefidofini"; 



I . 



it told he it said: "Not there he was the II Sapling. -' 

(it is) willing 

Doridagade"s'da" ne"' ho'soda'ha"' ne"'tho' idiwa''e"" tea"' non'we" 

Thence she (z.) sprang the his grandniuther there thither she the the 3 

up at once went where place 

niiiode"nos'he"" ne"' Odendofini"';!'. Hwa"e'io"" waaiien"': "Ho't 

there histhatcheii the It Sapling. There she ar- she it .said: 'What 4 

Vxpwer (is) rived (it is) 

non\va'ho"de"' sade'skon'da' ? " Da'hada'diiV wa"he""hefi": "One"'- 

kindof thing thou thyself art roa.st- He spoke in he it said: "It corn " 

ingfor'^" rei>ly 

'ha"." Wage"'hen"': "Gaiii" non'we' das'hawaT' Wa"he"iicrr': 

she (Z.I it said: "Where the place thence thou it He it said: t3 

(it is) didst bring'.'" 

"G'ni'ha" thagawi"'. Na'ie" (''"iek'sek ne"' oii'gwe' ofinagat'he" 

"My father there he it gave That theydndef.) the nian-heing(s) they ( iiidef. 1 7 

it to ine. lit isl will continue are about to * 

to eat it (Iwcll 

ne" tho'ne'" o""hvvt~''ndjia"ge'." Wa"g-e"'lien"': "A'sgenofi'dii" 

the here it earth on." She (z.) it said: "Thou shouldst 3 

'it isl share it with me 

hi'ia'."' na'hai'hwasiL'gwa" wa"he"iien': "HiiiV thakgwe'nia". 

verily." Thence he answered he it said: "Not I it am abh' to do. 

lit i^l 

Na'ie" diioi'dnva" tea"' se'he"' t"'"khctge"''d:"i"."" Tho-'ge' o'nc"- 

That there its rea- the thou it in- I it will spoil." .\t that now 

(it is) son (is) where tendest (tiniei 

wage"'hen"': "Nigfu-hwa"';!' ne" tciont"'"'-hada' a'sc'niodri'gwn" 

she (z.)itsaid: "Just it matter small the it grain of corn thou it .shouldst 11 

(is) single |>luck (.111 

na'ie' dondas'gwe°\" Wa'he"'hefr': "Hiia"' thakgwe'nia" 

that thou it should.st give He it said: "Not I it am able to do 

(it is) tome." 

Wage-'hefi": " Nigai'hwiV'a' nt^"' doiidas'gwe"' ne" oko"'- 

She (z.) itsaid: "Just it matter small the thence thou it shouldst the it imma- 13 

(is) give to me ture end 

3ee""da'." Wa lie"iieiT': "Hiia" tlmkgwe'nia". (Je'lie" gagwe'gi' 

(of the corn- He it said: "Not I it am able to do. litdesire. it whole 14 

ear)." (it is) 



9 

1(J 



i-2 



192 



IROQUOIAN COSMOLOGY 



[KTH. ANN. 21 



good, so that the muu-beings whall I'ontinue to eat it." At that time .she 
became angry and she came forward, and, taking up .some ashes, cast 
them on what he was roasting, and that was now spoiled. She .said: 
"Thou desirest that that which they will continue to eat shall con- 
tinue to 1)0 good. There, it will now be diflerent." Thrice did she 
repeat the act that spoiled it. Then the .Sapling said: "'AVhy hast 
thou done that deed ? " 

Now again, another thing: he had a pot wherein he heated water. 
Then from the ear of corn he plucked a single grain of corn, and he 
Y>ut it therein, .sa\-ing: ''Thus shall man-beings be in the habit of doing 
when they prepare food for eating." Then he placed the corn in a 
mortar, and also .said: "In this mannei also shall man-l)eings, who 
are about to dwell here on the earth, continue to do." Then he took 
from its stand the pounder and brought it down once, and it became 



9 

10 
11 
12 

13 
U 



e"ioia'nek e"iek'sek ne'' oii'gwe'."' Tho"ge' 

the man-being(s}," At that 

(time) 



it will lie good they (indef.) it 
nil] continue 
to eat 



) ne wa ona • 

now she (z.) 



khwe""ha, 

became angry, 

\va'griie""'dtV 

she (z.) it dashed 
against 

Wug'e""hen"' 

She (z.) it said: 



dawa'den'dia' wa'tga^'gwiV ne" o'ge"''ha' ne^tho" 

thence she (z.) she (z.) it took up the it ashes there 

started forward 

tea" hode'skon'drf o'ne"' ne" na" wa'ga^hetge""da'. 

now the that one she (z.) it spoiled. 



the he it is roasting for 
where himself so 



the that one 
that 



^ Se''he" e"ioia'nek tea" e"iek'sek 

'■ Thou it it will be ever 
intendest good 

ne"io''dik." 'A*'se°' nwa'wadiet'Yi' 

Three so she (z.) it re- 

many peuted 

ne" Odendonni'fi' wiVhe"'heri": ''Ho't 

the It Sapling he it said: 



Tho" o'ne"' 

the they (indef. ) will There, now 

where habitually eat it. 

tea" wa'ga^hetge"''da' 

she (z.) it spoiled. 



the 
where 



"What 

(why; 



na" ne"tho^ 

that one there 



o la 

it is so it will con 

other tinue to be." 

O'ne"' 

Now 

nwa'sie'ii'?" 

so thou it didst 
do?" 

O'ne"' he" o'itV hotnadja'ie"' ne"tho' wa ha"hnekadai*ha"da'. 

there he water healed. 



Now again it is 

other 



he has a kettle set 
for himself 



Tho^'ge" o'ne"' ono'''kwe"'ia"ge' tcione""hada' wtVha'nioda'gwa', 

At that now it ear of corn on it grain of corn one he plucked it off, 

(time) (is) 

ne"tho^ hwa'hok', wahe"'hen": '^ Ne"tho' oiTgwe' ne"ieienno'- 

there thither he it he it said: "Thus man-belng{s) such theirmethod 

immersed, of doing kind of will 

de"'k ne"ieie"hak ne" e'^iekbon'nia ne" e"iondekhon'nia /' 

continue so they it will the one food will the one food will eat." 

to be continue U* do prepare 

Tho^'ge"" ga'niga'dagon'wa' wa'ha'e"' ne" one°"ha\ wa'he"''hen" 

At that it mortar in he it put in the it corn, he it said 

(time.) 

o^'ni': '"• Tho'ne''* ne^ieie'^hak ne" oii'gwe" oiinagat'he' ne" 

al^o: "This way so one it will the man-being(s) they (indef. i are the 



so one it will 
continue to do 



man-being(s) they ( indef. i are 
about to dwell 



tho'ne"^ o^'hwendjia'de'/' O'ne"" wa ha*nioda'gwa' ne" ionthe'- 

here it earth is present." Now he it took from standing the one it uses 

to pound 



ONONDAGA VERSI(_>N 



193 



tinished perfect meal. He said: ■"Thus it shall eontinue to be; 
thus .shall be the manner of preparing- meal among the man-beings 
who ai-e about to dwell here on the earth." At that time she, his 
gi'andmother, came forward and heard what he was saving. She 
arrived there, and said: " Sapling, thou desirest that the mau-))cings 
shall be exceedingly happy." She went forward, and, taking oft' the 
pot from the tire, put ashes into the hot water. Now, moreover, she 
took the ear of corn, shelled it, and put the corn into the hot water. 
She said: "This, moreover, shall be their manner of doing, the method 
of the man-l)eings." At that time the Sapling said: "Thou shouldst 
not do thus." His grandmother did not obey him. Thence, it is said, 
originated the evil that causes persons customarily to speak ill when 



da^'gwa' .sga'da' da'ha"se""d[V gaieiineiida"!" 



gathe'tchi'sa"!' 



wiVwa'do"'. 

it became. 



Wahe"'heiT': 

He it siiid: 



• Ne"tho' 

"There 



ne°io"dik, 

ao it will con- 
tinue to be, 



ne^'tho' 

thus 



ne"gaieniio*'de"k ne'' 

so its method of doing the 

will continue to he 



e"iethe'tchon'nia 

one it meal will make 



ne 

the 



on ^we ne 

raan-heingis) the 



tho'ne"' onnagiifhe' o"^hwendjuV'ge'/' Tho'^ge' o'ne"' diiwa'den'- 

hure they (indef.) are it earth on." At that now thence she 

about to dwell ( time) started 

di:V, da'we^ ne'' ho'soda'hfi" gothou'de' ne" na'ie' i'ha'do"k. 

his grandmother she it heard the that heitkeptsay- 



forwjird, thence the 
she (z. ) came 



Ne"tho- 

There 



waga lo 

she ; z. ) arrived 



e"iagotceilnon'n i k 



they (indef. i "will con- 
tinue to be happy 



ne 

the 



wa"ge"'hen'': 

shefz. ) it said: 

on'gwe" n 

man-bein^(s) 



(it is) 

Odefidoilni":!' 

•■ It Sapliui,' 



mg. 

se'he" 

thon it 
intended. 



ne" heiawengo"dr.'' 

the it is exceeding/' 



that 
(it is) 

WiVwa'den'dia' wa'gansVdjioda'gwa ne" odjisdtVge' gana'djiot 

she (z. ) it kettle took up the 



She (z. I started 
forward 



It tire on 



it kettle 
stands 

o''ge""ha' wa"ok tea" io'hnegadai"hen'. O'ne"" di" om" 

itashcs sheiz.Htim- the it water (is) hot. Now more- it 

merged in where over 

wa"tga"gwa' wa'gane^'hogen'ia' ne"tho' o" hwa"ok 

she (z. I it took up she (z. ) it corn shelled there too thence she (z.) the 

it immersed wliere 

noii'we' o"huegadai"hen'. WaVe"'hen": "Tho'ne"' di" 

the place it water is httt. Slie (z. ) itsaid: 



"'•ha' 

I'orn 

tea" 



'hak ne"ieienno"de"k ne" on'gwe'." 

continue so their method of the nmn-being(s).' 

to do doing will be in kind 

Odendofiiii";V wa'he"'hen": '"'A"gwi' 

It Sapling he it said: "Do it not 



so thon it 
shouldst do.' 



Not 
lit is) 



3 

4 
5 
6 

7 

8 

9 

10 



ne"ieie - 

more- so they (in" 11 



Tho'ne' 

' This way 

def.) it will 

Tho"ge' o'ne"" ne" 

At that now the 12 

(time) 

ne"tho' na'sie'ji'." Hiia" 

thus 



13 
14 



de'agogaie""r ne" ho'soda'ha". Tho"ge', ia'ke'", nidio'ahi"!' 

she it consented to the his grandmother. At that it is said. there it went 

(time), wrong 

na'ie" ne" wa'he'tge"' ge"'s de'hodi'tha' tea" niga'ha'wf ne" 

that the it is evil custom- they are talking the there it bears the 15 

(it isi arily " where it (the time) 

:.'l ETii— 03 13 



194 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



they prepare food. And, it i.s said, she stated her wish, thus: "This, 
as a matter of fact, shall be the manner of doing of the man-beings." 
It so continued to be. The Sapling kept saying: "The way in which 
thou hast done this is not good, for I desire that the man-beings shall 
be exceedingly happy, who are about to dwell here on this earth." 

Now at that time the Sapling traveled about over the earth. Now 
there was a large expanse of earth visible. There was a mountain 
range, visible river courses, and a high clay bank, near which he 
passed. Now, verily, he there pondered many times. Then he made 
the bodies of the small game, the bodies of birds. All were in twos, 
and were mated, in all the clans [kinds] of birds. The volume of the 
sound made by all the various kinds of bird voices as they talked 
together was terrifying. And the Sapling kept saying: ''Thus this 
shall continue to be, whereby the mau-beings shall habitually be made 



iekhonnia"ha\ Na'ie' ne" wa'a'heiT': " Ne"tho' se" ne-ieieiino"- 

1 they (indef.) pre- That the she it said: 

pare food. (it is) 

de''k ne" on'gwe'." Wa'dwatgon'de"' ne"tho' ni'io't. l'ha'do"k 

2 will be the man-being(s)." It became fixed there so it is. He it kept 
in kind (thus) 

ne" Odendonni"a': "Hiia" de'oia'ne' tea" nwivsie'ii 

3 the It Sapling: "Not it is good the so thou it 

(it is) where didst do. 

heiotgonda"gwi' sken'no"' e"iagotcennon'nik ne" 

^ it will be immeasurably well (it is) they (indef. ) will be the 



11 



There as a mat- so their method 
tor of fact of doing 



saying 

Ge'he" 

I it desire 



tho'ne"' o"'hwendjia'de' oiinagiifhe'." 

5 here (it is) it earth is present 



12 



13 



14 



happy 



on gwe 

man-being(s) 



Tho"ge' o'ne" 



fi At that 

(time) 



ne 

the 



they (indef. ) are 
about to dwell." 

Odendonni"a' 

It Sapling 



wil'thadawen'ie' 

he traveled about 



tea" 

the 
where 



o'"hwendjia'de\ O'De"' gowa'ne"' tea" o"'hwendjia'de'. Ononda'- 

7 it earth is present. Now it much (is) the it earth is present. It mountain 



the 
where 



ha'die', 

8 rises extend- 
ing along, 



ne"tho' 

there 



ge"'hio'"hwade'nio"\ dega'daetci'ha'die 

it stream stands forth it clay tall extends 

severally, along 

dof5go"da'. O'ne"' hi'ia' ne"tho' wa"henno"'don'nio"". 

9 passed. Now verily there he thought repeatedly. 



wa'ha- 

he it 

O'ne"' 

Now 



10 



wa'haia'doii'nia' 

he its (their) body 
made 



ne 

the 



crondi'io' niafondiio'da'sM' 



they (z.) 
animals 



so they fz.) are .small 
' bodied. 



Gagwe'gi' 

It all 



degni'ha'die', odinia'^', 



two they two are 
each, 



they (z.)are 
married, 



gagwe gi 

it all 



tea" niiodi'seii'ge' 

so it breed is in 
many number 

nigiii'sdowa'ne"' 

so it noise large (is) 



the 
where 



ne" 

the 



ne" 

the 



gondi'io'. Deiodeno^'hiani'Mi' tea" 

they (z.) are It is terrifying the 

animals. where 

gondi'io' nhwa'tgofidiweiinage" odit'ha'. Nii'ie' ne" Oden- 

they(z.)are every their (z.) language in they (z.) That the It 

animals number (is) are talking. (itis) 

donni"a' hot'ha' i'ha'do"k: "Na'ie; ne"io"dik ne" on'gwe' 

Saphng hf is ne it is saying: " That so it will ron- the man- 

talking (it is) tinue to be being(s) 



ONONDAGA VERSION 



195 



happy." And now ho made the bodies of the hiroje <^mw' annuals. 
He finished the bodies of two deer, and the two were niat(^s. "There, 
that is suffieient to till the whole earth," he stiid. He nuidc all the 
various kinds of animals severally. All we.v in twos, and they, ea.h 
pair, were mates [male and female]. 

At that time he, the Saplino-, aoain traveled. Now the earth had 
grown to a very great size, and continued to grow. So now Plint 
Iwcame aware that the animals were ranging about. Afb'r a while 
then Flint eoneealed all the bodies of the animals. There m the 
high mountain was a rock cavern whereinto he drove all the animals. 
And then he closed it with a stone. Then Sapling Ijecame awaie that 
the animals no longer roamed from place to place. Now, at this 
time he again traveled over the entire earth. He saw on this side a 



e"iagawentgade'da"gwik. " 

it them will make happy thereby." 



o""ke"' 



srondi- 



next in 
time 



go wane s 

large in size 

degiiadage" 

they two body in 
nnmber (are) 



ne" 

the 



they (z. ) are 
animals 



ne 

the they {?..) 
are 

Skennondo"" 

I r 



Na'ie' ne" na'ie' 

That the that 

(it is) litis) 

croiidi'io' wahaiadoiiniiVhefi'. 

he their several boilies 
formed. 

odinia'gi' wathas'"a. •^Ne"'tho- 

they (z.) are he them two "There (it isi 

nnmuei iB.e, married finished. _^ 

de'Vra'heiT'nhiV tea" niio'"hwen'djia\" wa he-'ht'ii . 

itivill be tilled the so it earth is large," he it said, 

where 

hiVdeo-anio"dage- wa'haia donnia'4ie.r. Gagwe'gr degniia dage"- 

^ ..^ ....... f ^ J ...,-..-„n.. It nil thev fz.) two b<i( 



haVlegaieT 

just it issuf- 
lieient 

Gagwe'gi, 

It all' 



jnst it animal in 
every number is 

ha'die' odiniak'se"'. 

number they (z. ) are 

severally married. 

Tho-'ge- 



he its body formed severally. 



thev (z.) two body 
(is) eaeh in 



.4 1 I hat 
time 



o'ne" 

mnv 



O'ne"' gowa'ne"" 

Now it mueh (is) 



o'ne" 

now 

gondi'io". 

they (z. ) are 
animals (game). 

gagwe'gi'. 

it all. 



wa'hatdo'ga 

he it notieed 



he" 
tea" 

the 
where 

ne" 

the 



donsa'hadawefi'ie" ne" 

there again be traveled the 

o"'hwendji:i'de" 

it earth is present 



O'ha'a 

It Flint 



tea' 

the 
where 



Odendofiiii":!". 

It SapllliK 

ododi'ha'die'. I>a'. 

it is growing in s.i. 

size. 

deioiinadawen'ie" ne" 

they (z.) are traveling the 



DieiT'ha" gwil" 



,\fter a 
while 

Ne"tho' 

There 



seem- 
ingly 

tea" 

the 
where 



o ne 

now 



ne 

th( 



O'ha'a' wa'h!iiada'se"da" 

It Flint he their bodies 

eoneealed 

norida'hil'gowa'iK'"' ne"tho' oste"'ha- 

it mountain rises great there it roi-k 



ga'hen'da ne"tho' 

eavern has there 



o-ao'we'gi' w;i'hriiadinio""da' ne 



/ondi'io". 

it all lie their iKidies tin 

impounded 

O'ne"' ne" oste""ha' da'hadji-heda"gwa'. O'ne"' wiVhatdo'ga 

>,V,w the itroek there he it used to elose it. Now h.. .t nntirr.l 



they (Z.I aro 
animals. 



ne' 

the 



Odciidofini"!!' 

It Sapling 



tea" 



hiia" de'sgon'ne's ne" gondi'io'. 

the n..t again they(z.)go the theylz.larr 

where litisi about habitually ainmal. 

Tho"o-e' o'ne"' wtl'thadawen'ie' tea" iiiio"'hwen'djia'. Wa'ha- 

A,,h.a now he traveled the so it earth is large. He looked 
(time) 



the 
where 



b 

'.) 
10 
11 
1'2 
13 

14: 

15 



196 



TROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



mountain range. He went thither, and he arrived where the opening 
of the cavern was. And he then took up the great stone and 
opened it again. Now. he looked therein and saw that the animals 
abode in that place. "Do ye again go out of this place," he said. 
Tlien they came out again. And it was done very quickly. And all 
those that fly took the lead in coming out. At that time they, his 
grandmother and Flint, also noticed that the animals again became 
numerous. And then Flint ran, running to the place where the 
rock cavern was. He reached the place while they were still coming 
out. And he, bj' at once pulling down the stone again, .stopped up the 
cavern. Verily, some of them failed, and they did not get out, and at 
the present time they are still there. And it came to pass that they 



tgat'hwil' 


ne"" hagwa" 


diionofida'iia" 


. Ne"tho- 


nhwa'he". 


!ll)OUt. 


this toward 
way 


there it mountain 
rises. 


There 


thither he 
went. 


hwa'ha"io"" 


ne"tho' gwa"' 


oga'hcn'da' 


tea" ne"tho' 


io'sa'de'. 


there he arriveil 


there seem- 
ingly 


it has an 
opening 


the there 
where 


it cavern 
present is. 



W:Vtha''gWiV ne'' gaste'^'ha''gowa'ne'" \v:Vhiidjiiiedfi'g'wri\ O'ne"' 

Ml- it took up the it rock large (is) be it uncloseil. Now 

ne"tho' wiVhatgat'hwtV WiVha'ge"' ne"tho' gonni''den'' ne" gii'io'. 



there lie looked 

*" 8a.swriiage"''nh:V 

" Again do ye emerge 



sagondiiage""nha'. 

again they emerged. 



ne 

the 

Affwa's 



he it .'^aw 

tho'ne" 

here," 



there 



they (z.) abide. 



tea" 

Just as much the 
as possible where 

'hent tea" niion*' degondide""ha\ 

ahead the so it is they (z.) fly. 

wliiTc niueh (many), 

Tlu)"'ge' o'ne"' wa^hiiatdo'ga' ne" ho'.soda'ha" ne" O^ha'ii^ 

8 At that now they two it noticed the his grandmother the It Flint 

Itimel 

tea" 



the it game 
(animals). 

wa'he"*hen". Tho^'ge'' o'ne"^ 

he it said. At that now 

(time) 

niio\sno'we\ Na'ie' dagondi'- 

so it is rapid. That thence they 

(it is) (z.) came 

Gagwe'gi^ .sagondiiage""nha\ 

It all again they (z.) emerged. 



9 



o ni 

also 



ne 

the 



saionnatgiVde'^^hiV ne" gondi'io'. O'ne"' tho^'ge' 



the 
where 



wa thaa*'dat ne" 

10 hr ran the 



again they (z.) became 
numerous 

O'ha'a' ne"tho^ 

It Flint there 



the 



Now at that 

(time) 

nhwiVhadak'he' tea*' nofi'we. 



they (z.) are 
animal. 



thither he ran 



the 
where 



the place 



diioste"*h:lgaiien'da\ Hwalia'io" 

11 there it rock opening has. 



tea" 



There he 
arrived 



non we 

the place 



Na'ie" ne" 

ly That the 

(it is) 

saiiadji'he'de"' 

13 again he it elo.sed up. 



haiiVdagonda'die 

his body kept right on 



diiodiiage""r. 

there they (z.) 
were coming forth 

ne" oste^'-ha' 

the it rock 



de'tciodiiage""!', 

J-* again they ( z. ) emerged. 



Ne"tho^ 

There 

ne"tho^ 

there 



the 
where 

donda'ha'se""da 

thence again he it 
dropped 

hi'itV o'dijVk driiodino'wen\ hiia' 

verily they are there they failed not 

.S(.)me (it is) 

ke"" tgonni"den'. Ne"tho' 



ne' 

the 



O 

at present 



there they (z.; 
abide. 



There 



ONONDAGA VKRSION 



]'.»7 



were changed, ln'coiiiing otgoii [nialolic]. and the reason that it thus 
came to pass is that some customarily ])ut forth their oreiida for the 
purpose of ending the days of the uuin-tieinos; and. iuoreo\er. they 
still iiaunt the inside of the eartli. 

At tliis time Sapling again traveled about. Then he was surj)riscd 
that, seemingly, a man-being came toward him. and his name was 
Iladu'i". They two met. The man-lK>ing Hadu'i*, said: "Where is 
the place whence thou dost come?" The Sapling said: "" I am going 
about viewing the earth here present. Where is the place whence 
thou dost comej" Hadu'i' said: "From here do I come. I am 



niiawe""!' tea" wadwatde'nf o'tgo"'" wawa'do", 

"tK'iu it (tliey) bcciune. 



the 
uhere 



it (they I cluuif^ed 
thcmsflvt'S 



so It oarac to 
pass 

hwa'k'he' tea'' ne"'tho' nwiVawe"''ha" 

there so it eame to pass 



na le ne 

tllat the 

(it is) 

cleionnadennonda''gwi' ne'' aiagawe"'ni''sei'kda"g\ve"" 

the 



reason the 

where 



they (z. ) are emiltins oreiida 
lor it 



tliey (z.i would eatlse days tf) 
end for tliem 



na'ie' daioi'- 

tliat it was 

(it is I 

o'dia'k na'ie' 

they {■/..) tliat 

are some (it is} 



ne 

the 



on gwe", 

inaii- 

beili«(s). 



na'ie' ne" df ne'' o^'hwendjiagoiTwa' tgofi'ne's. 



that 
(it is) 



more- 
over 



it earth in (sidei 



Ne"tho' nige""' o'ne"' he"' d( 

There so it is now again 



so it IS 
distant 



there they (z. ) 
KO about Iial)itually. 



ne 

tlie 



there again he trav- 
eled about 



Odendon- 

It Saplins;. 



ni"a". Tho"'ge'' o'ne"' wa'hadieiT'ha' gwa"' da''he' ne"' hen'gwe', 

hi' was surprised. seem- thenee he the lie man-ijeing 



At that now hi' was surprised. seem- 

(lime) iiigly, isefiming (isi 

na'ie' ne'' Hadu"i''' hfiia'dji". AVa'thiada''nh;X'. Wa'he""hen'' ne" 

that the Hadir'i" he is called. Thevtwomet. He said the 

(it is) 

"(iairr' nofi'we' nonda'se'' ? " Wsi'he"- 

" Where the place thence thoti He said 



heii'gwe' ne" Hadu''i" 

he man-being the Hadn''i': 



thence thoti 
didst come?" 



'heii" ne'' Odendorini''a": " Agekdonnion'die's tea" io'"hwendji- 

the It Sapling: " I them am going atiout the it earth is pres- 

viewing wliere cut. 

a'de". (xain" ni's noiTwe' nonda''seT' Wa'he""hr'n'' ne" 

Where the the place thenee thou lie il ^aid llu 



Hadu"i': 

HacUr'i': 



ni s 

the 
thou 

■Tho'ne"- 

'■ Here 



tht'iift' thmi 
Hidsi L-dineV" 

nouda'j^e' dewagadaweniciia'die', 

thence 1 did I am tniveliuK alimu, 

come 



]■' 

1 



verily 



3 
•i 

5 
(> 
7 
8 
9 
10 
11 



«In English there is no approximately exact equivalent of the term otRon. which is an adjective 
form denittive of the deadly, malefic, or pernicious use of orenda or niagii' power reputed to he 
inherent in all beings and bodies. It usually signifies deadly in deed and monstrous in aspect. 

f'The Onondagas call this pcr.sonagc Hadu'i'', the Senecas. Shagodiiowe'gowa, and tlie Mohawks, 
Akonw;lr:\'. The Onondaga name is evidently connected with the expression hadu'a', signifying "lie 
is hunch-backed," in reference to the stooping or crouching posture assumed hy the impersonator, to 
depict old age. The Seneca name means, "He, theGreat One, who protectsthem ( =^ human beings),"' 
and the Mohawk name, "The Mask," or "It, the Mask." All these names are clearly of late()rigin, 
for they refer evidently to the being as depicted ceremonially in the festival for the new year. The 
orenda or magic power of this being was believed to be efficacious in warding off and driving away 
disease and pestilence, as promised in this legend, and hence the Seneca name. The Mohawk epi- 
thet arose from the fact that the impersonator usually wears a mask of wood. But these etymologies 
do not give a definite suggestion as to what natural olijcct gave rise to this personification, this con- 
cept. But from a careful synthesis of thechief charactcri.sticsof this personage, it seems very probable 
that the whirlwind lies at the foundation of the conception. 



198 



IROQUOIAN COSMOLOGY 



[eth. ass. 21 



going alioiit tiiivoliiig. Verily, it i.s I wlio Jiin the master of the earth 
here present." At that time the Sapling .said: "I it is who finished 
tlie earth here present. If it .so Ije that tliou art the master of the 
earth here present, art thou able to cause yonder mountain to move 
itself hither?" Hadu'i" .said: "1 can do it." At that time he said: 
'• Do thou, yonder mountain, come hither." Then the}' two faced 
about. Sometime afterward they two now faced back, and, moreovex', 
.saw that tiie mountain had not changed its position. At that time 
Sapling said: " V(>rily, thou art not the master of the earth here 
present. I, as matter of fact, am master of it. Now, next in time, I 
will speak." He said: '"Do thou, yonder mountain, come hither." 
Kow they two faced about. And as quickly as they two faced 
about again the mountain stood at their backs, The Sapling said: 
"What sayst thou? Am I master of it«" Then Hadu'i' said: "It 



gia'dagwe'ni'io'' 

1 ! it am master of 



tea" 



the 
where 

ne" Odendonni'"a' : 

2 thi- It Sapling: 



o'"hwendjia"ge'." Tho"ge' wa'he""hen'' 

it earth on." At that he it said 



At that 
time 



' I" aksa"i' 

"I lit finished 



tea" 



io^'hwefidjia'de'. Tho" 

it earth is present. Thus, 



gwa 

seem- 
ingly. 



tr 



en'k do'gc"s 

it may it is true 
be 



the 
where 

i's .sia'dagwe'ni'io" tea*' io"'hwendjia'de', 

thou 



thou it art master 
of 



the 
where 



.sagwenion'-khe"'' gil'e" nofida'we' tea" sige"" 

hither 



it earth is present, 

diionondtl"ha'?" 



thou it art able 
to do 



art 
thou 



thence it 
would come 



the 
where 



there it mountain 
rises?" 



ne' 

the 



Hadu"i': 



" I it will be able 
to do." 



now 



yonder 
' it is 

E"kgwe'nia." 

At that 
time 

diiononda"ha'." Tho"ge' 

there it mountain At that 

rises up." (time) 

wa'hiatga'hade'ni". GaiiTgwa' nwa'onni'she' o'ne"' doiisa'hiatga'ha- 



Wtrhe"'hen" 

He it said 

WiVhe"'hen": 

he it said; 



Ga'e' nonda"se' sige 

' Hither 



thencedothou 
oome 



yonder 
it is 



they two faced about. 



So (long) it 
lasted 



de'iir o'ne"' df 

8 now 



more- 
over 



da"ha\ Tho'Ve' 



Some 
(time) 

honsa'hiatgat'hwiV gadoge"" 

afi^ain henc-e they two it unchanged 

looked " (is) 

ne"' Odendonni"':!' wa'he"'hen" 

the It Sapling he it said: 



again they two faced 
back 



now 

ni'dio't tea"" onofi- 



so there 
it is 



the 
where 



moun- 



" Hiia" hi'ia 

verily 



■■Not 
(It is) 



10 

11 
1^ 

13 
14 



O'ne"- 

Now 

da^'se' 

lliou 
come 



1 



o"-'ke'"' de"tgada'disV." 

I will talk out." 



tain rises At that 

up. (time) 

de'siii'dagwe'ni'io' tea" o"-hwendjia'de\ I" se" gia'dagwe'ni'io'. 

t hi lu it art master of the it earth is present. I itisamat- I it am master of. 

where ter of fact 

WtVhe"'hen"': "Gfi'e" noii- 

I next in I will talk out." He it said: "Hither thence 

turn do 

sige"^' disnorida''ha\*' O'ne'" \va'hiatga'hade'ni\ Ne'^tho' 

yonder there thou moniilam Now they two faced about. There 

It is art rismg^ up." 

niio''8no'we' de.shonnatga''hade'uiorr o'ne'" ni'shc'ne' diionofi- 

so It is rapid they two again faced back now there their two there it 

backs at mountain 

da'Miii". W;i'he'"hefi" ne'' Odendonni'Ti^: " Hatc'kwi\ i'' gweii- 

rises up. He it said the It Sapling: " What sayst I I it am 

thou, 



HEWITT) ONONDAGA VERSION 199 

is truo that thuu art master of it. Thou hast finished the earth here 
present. Thou shouldst have pity on nie that I nia\' be suffered to 
live. I will aid thee, moreover. Verily, thou dost keep sayiny: 
■ Man beings are about to dwell here on the earth here present.' In this 
matter, moreover, will it continue to be that I shall aid and assist 
thee. Moreover, 1 will aid the man-beings. Seeing that my l)ody is 
full of orenda and even otgon, as a matter of fact, by and by the man- 
beings will be affected with mysterious ills. Moreover, it will be 
possible for them to recover if the}' will make an imitation of the 
form of my body. I, who was the first to travel over the earth here 
present, infected it with my orenda. And, verily, it will magically 
conform itself to [be marked by] the lineaments of my body. More- 
over, this will come to pass. If it so be that a man-beiug becomes 
ill by the contagion of this magic power, it is here that I will 
aid thee. And the man-beings will then live in contentment. And, 

ni'io'."' Tho"'ge' W!i'he""hen" ne" Hadu"i': "Do'ge^s i's 

master At that ho it said tlit? Hadu"i': "It is true thiui 

of." time 

sweiini'io'. I's saiennenda"!' tea" io"'hwendiia'de'. A'sgidefi'ii' 

thou it art mas- Thnu thou it hast fin- the it earth is pre.sent. Thou shouldst 

terol. ished where have mercy Oh me 

ago'n'hek. E"gonia'dage"'nhiV di". I\sa'do°k hi'ia' oiTgwe' 

1 should eon- I thee will aid more- Thou it art verily man- 

tiuue to live. over. saying beings 

honnagtit'he' ne" tho'ne"' io°"hwendjia'de\ Tho'ne"* dl" 

they (z. tare about the here it earth is present. Here more- 

tod well over 

ne"io"dik t?"gonie'iiawa's e"gofiia'dage"nhii\ E"khei;'i'dage"nha' „ 

soit will con- I thee will assist I thee will aid. I them will aid 

tinue to be 

di" ne" oiTgwe'. Nil'ie' ne" ioen'dae' o'tgo"' di" se" 

more- tlie man- That the it orenda otgon more- a-samat- ^ 

over beings. litis) is po.ssessed of (it is) over teroffaet 

ne" gi:"i"di"ge'. Ge"'dji'k e''iagodianen"nh;v ne" oii'gwe'. E"wa'do"' 

the my body on. By ami by they will be affected the man- It will be * 

by mystic ills beings. possible 

di" ne" e"tcion'do"' doga"t-khe"' de"'ioride'niende"s'da' tea" 

more- the again one will if it so is it, one it \vill make in the the o 

over recover one's self be, pattern of it where 

nigia''do"de'". Agadientga"hwi' dwagadiee""di' dewagadawefiie" 



such my body (is) My body has affected I was the first I traveled ahoiit 
as in kind. it (with orenda i one 

tea" o"'hwei5diia'de\ Na'ie' ne" hi'ia' e"ionage'e'" tea" 

the it earth is present. That the verily it it will pattern the 

where (it is) after where 

nigia''do"de"". Tho'nt'^"" di" ne"ia\ve""h;l\ Doga"t e"iagodie"se"*- 

such as my body Here more so it will come If it so be one will become 

is in kind. over to pass. ill from magic 

gai""nha' ne" on'gwe" na'ie" ne" ne"tho' non'we' e"gonie'- 

poience the man- that the there theplace I thee will 
being ( it is) 

nawa's. Sken'no"' e"ionno"'donnio""hek ne" on'gwe". Na'ie' di" 

assist. Well (it is) they will continue to think the man- That more- 

repeatedly beings. (it is) over 



3 



4 



9 
10 

11 

12 
13 



200 IROQUOIAN COSMOLOGY [eth. ann. 21 

moreover, they must customarily greet me liy a kinship term, say- 
ing: ' my Grandfather/ And when, customarily, the man-beings 
speak of me the}' must customarily say: 'our Grandfather"; thereby 
must they designate me. And I shall call the man-beings on my part 
by a kinship tenii, saying: 'm}- Grandchildren.' And they must 
make customarily a thing of wood which shall be in my likeness, 
being wrought thus, that will enable them to go to the .several 
lodges, and, moreover, they who thus personate me shall be 
hondu'i\" They must employ for this purpose tobacco [native 
tobacco]. It will be able to cause those who have become ill to 
recover. There, moreover. I shall take up my aljode where the 
ground is wild and rough, and where, too, there are rock cliti's. More- 
over, nothing at all obstructs me [in .seeing and hearing or power]. So 
long as the earth .shall be extant so long shall I remain there. I shall 

de"ionkno"'hen"khwak ne" e"ia'hen" ge^'s: " Ksoda'ha".' 

-*- they (indef.) will greet me by the one it mil cus- • My Grand- 

the relationship term say tomarily: father.' 

Na'ie' ne" o'ne"' ge"'s i"' e"iongwatho'ia' e"ia'herr' ge"'s: 

•^ That the now cus- I one me will tell of one it will cus- 

I it is) tomarily say tomarily: 

' 8hedwa"soda',' na'ie' e°iongna'do"'khwak ne" on'gwe'. O'ne"' 

O ' Our Grandfather,' that they (indef.) me will use the man- Now 

(it is) it to designate beings. 

ne" i"' ne" on'gwe': ' Kheiade'.sho""a',' de"kheno""hefi"khwak. 

* the I the man- 'My Grandehildren I them will greet by the re- 

betng: several,' lationship term. 

Na'ie" di"' ne" e°ie'sen'nia' ge"'s ne" tea" nigia'do"de"' ne"' 

^ That more- the one it will make cus- the the .such niybndy(is) the 

(it is) over tomarily where as in kiiid 

o'hwen"ga' de"gaienda''gwik. na'ie' e"gagwe'nia" na'ie' tea"' gono"'- 

D it wood it it will resemble, that it it will be able that the they 

(it is) to do (it is) where (indef.) 

siiiefi'do'" ne''tho' nhe^'heii'ne", ne"tho' di'' ne'"hadiie'a' ne" 

• lodges have there thither they (m.^ there more- .so they (m.) it the 

severally will go over will do 

hofidu"i' ne"' i"' e"iongadia'donda"gwa' tea" nigia'do"de"'. Oie"'- 

^ they (m.) the I they (indef. ) my person will the such my body is It 

are haau"i' represent thereby where as in kind. 

gwaoii'we' ge"'s e"iondiea'da"gwa'. E"gagwe'nia' e"djon'do'" 

tobacco na- cus- one it it will use to do. It it will be again one will be well 

tive tomarily able to do (=becomeone'sself again) 

ne" gono'"hwak'danik. Ne''tho' df noiTwe' ne^gadieii'' ne" tea"' 

1'-' the they (indef. ) ill are There more- the place I myself the the 

severally. over will place where 

noiTwe' odo^'hwendjiat'gi's tea" o"' degaste"'he'nio"". Hiia" 



9 



11 

12 



the place it earth is wild the too it n>pk rises severally. Not 

severally where (it is) 

ste"" di'' de'wa^adawe°"das. Na'ie' df tea ' 



q' 



any- more- it me obstructs (my sight. That more- the so it will last 

thing over hearing, or power). (it is) over where long 

e^io'^'hwendjia'dek ne"tho' e"giMen'dak. £"kheia'dage"nhe"k di'' 

1<5 it eiirth will be present there I will continue I them will eontiniie more 

to abide. to aid over 

^Masculine plural of hadu'i'. 



HEWlTTl 



ONONDAGA VERSION 



201 



coiitiiiui' to aid the nian-bointjs tor that lonytli of time." There, it i.s 
said, i.s the place wherein all kinds of deadly ills beyot tlicnisflves — 
fevers, consumptions, headaches — all were caused by Iladu'i". 

Now, at that time the Sapling- again traveled. He again arrived at 
his lodge, and he marveled that his grandmother was angry. She 
took from its fastening the head, which had been cut off, of his — the 
Sapling's — dead mother, and she cai'ried it away also. She bore the 
head away with her. When she had prepared the head, it JKname 
the sun, and the Iwdy of fle.sh became the nocturnal light orb. As 
soon as it became night, the elder woman-being and, next in t)rder, 
Flint departed, going in an easterly direction. At the. end of 
three days, then said Sapling: '"I will go after the diurnal orb of 



ne 

the 



ofi'gwe" ne"'tho'' nigai"hwes 

there 



man- 
beings 



diiodadoiini'' 

there it formed 
itself 

de"iago'hwa"e'sda' 

colic, the gripes (it will 
pierce one's body). 

ni'hoie'e"' 

so he it has 
done 

Tho"ge' 

At that 
(timel 

Honsa'ha'io" 



ne 

the 



Ne"tho-, 

There 

(it is) 

nwa tgano""sodri"tcliage''; 

every it disease is in number; 



so it matter is 
long." 



ia'ke"', noiTwc" 

it is said. tlir 

I.lace 

e"iago'do""gwak. 

one fever will have, 



eniagono°'wano°"hwak, na'ie' 



ne' 

the 



Hadu"i'. 

Hadn'M'. 

" he"' 

again 



one pain in tlio head 
will have. 



clonsa^hadawen'ie' 

am^ain he traveled 



that 

(it is) 



ne^'tho' 

there 



Tliere again he 
arrived 



hii'gwa tea 

matter the 

wliei 

tea'' £>aniiufida'V\va 



tea' 

the 
where 

o'ne"' 

now 



noii'we' 

the place 



thono"-.sa'ie"' 

there his lodge 
lies. 



ne' 

the 

O'ne"' 

Now 



gona"khwe°'"i' ne" 

she is angry the 



ho'sodii'ha" 



his grand- 
mother. 



Odendonni"'a". 

It Sapling. 

WiX'hoiiiwane'- 

he marveled at the 

Wa'e'hil'gwu" 

She it took ofT 



the 
where 



ne 

the 



it had been 
fastened up 

hono"ha"-ge"'"ha' 

his mother it was 



ne 

the 



ono wa 

it head 



ne ' 

the 



Heiago'hau"" 



Hence she carried 
it away 



ne 

the 



ne 

the 



it head. 



Odendonni" 

It Sapling 



T. 



it head 

a'soilek'hrf 

nocturnal 

(it is) 

wahiiaMen'diiV 

they two departed 

tgaa'gwi'tge"':> 

there it snn rises 

inva'oruii'sho' 

so long il la:<Ied 



gati-'gwa 

it snn 
(Inminary) 

gaii-'gwa' 



wawa'do"", 

it it became, 



ca 

The 
where 

o'ne" 

now 



tea'' oiidat"hnia'djia''gi" 

the one her head had cnt off 

where 

a" hwtVe"hwa' o^'ni'. 

hence she it also. 

cnrric<l away 

w;i'eiennenda''nha' ne"' 

'way the 



she finished th* 
of it 



ne 

the 



oiee""da' ne' 



it Hesh 



the 
that 



it moon 
(luminary) 



wa'wa'do"'. 

it it became. 



Ganio*' daio''orak 



ne'' gok'stefi'a' ntiie' 

the she ancient that 

one (is) (it is) 

nhwa'hniiea''da'. Na'ie' 

thither they two (m.) That 

directed their course. (it is) 



I Si ion thence it 

as became night 

gWiV'tho 



nil 

that 
one 

o'ne"" 

now 



next in 
place 



ne 

the 



ne 

the 



a" se" 

three 



0-ha'ti' 

It Flint 

(is) 

niwendage'' 

so it day tis) in 
number 



o ne 

now 



ne 

the 



Odendonni'Ti' 

It Sapling 



wa'he"'hen'': 

he it .said : 



••O'ne"' 

"Now 



3 
4 

5 



•J 
10 

11 
1-2 

13 
U 
15 



'202 IROQDOIAN COSMOLOGY [eth. ann. 21 

li<;lit. Verily, it is not good thiit the huniiin beings who are al)out 
to dwell here on the earth should eontinue to go about in dark- 
ness. Who, moreover, will accompany mci" A man-being, named 
Fisher, spoke in reply, saying: "I will accompany thee." A man- 
being, another person, said: ■'1, too, will accompany thee." It was 
the Raccoon who said this. Another man-being, whose name is Fox, 
said: "'I. too, will accompany thee." There were several others, 
several man-beings, who, one and all, volunteered to aid 
Sapling. At that time Sapling said: "Moreover, who will work 
at the canoe r' The Beaver said: ''Verily, I will make it." Another 
man-being, whose name was Yellowhammer, said: "I will make 
the hollow of it." At that time there were several others who 
also gave their attention to it. And then they worked at it, making 

he"sgegwa"ha' ne" gaa"gwa' endek'ha'. Hiia", hi'ia' de'oia'ne' 

1 lience I it will go to the it orb of diurnal Not verily. it is good 

bring light (it is). (it is), 

daio'gas'dik tea" noii'we' aio""sek ne"' ofi'gwe' oiinagiithe" 

-^ it should con- the the place they should con- the human they (indef.) are 

tinue to be night where tinue to go about being about to dwell 

.3 ne" tho'ne"' o'"hwendjia"ge'. Soii' di" non\va"ho"de"' he°ia'gne'?" 

the here it earth on. Who more- kind of person one and I will go 

(is it), over, together?" 

Hefi'gwe', Sgaia'nis hiiia'dji', da'hada'dia' wahe°'hen": "T' 

4: He man- Fisher he is he talked in he It said: "I 

being, (Long-track) called, reply 

he"dne"." Hen'gwe', thi'haia'da'de' wa'he"-hen": ••!" o" 

O thou and I He man- just his body is projecting he it said: "I too 

will go." being (is) (he is another person) 

e"dwe"." Tcokda'gf ne" na" wa'he""hen". Hen'gwe' thi'ha- 

^ we will go." Kaccoon the that one he it said. He man- just his 

that being (is) body is 

iada'de', Sge"'hna'kse'" haia'djl' wa'he"-hen": ■'!" o" e'dwe'." 

7 projecting (ho is Fo.x he is he it said: "I too we will go 

another person), (It Has Bail Fur) called together." 

Thi'hadiia'dade'nio"' hefinongwe'sho""o"' gagwe'gi' wahoiithoii- 

S They (m.) other (arc) they (m.) man-being it all they (m.* 

severally (are) severally made their 

ga'ia'k ne" tea" e"'honwaie'nawa's ne" Odendonni"a'. O'ne"' 

t* scores (vol- the the they (m.) him will a-ssist the It Sapling. Now 

unteered) where 

tho"ge' ne" Odeiidonni":!" waho"'hen": "SoiT' di" uonwa'ho"- 

atthat the It Sapling he it .said: "Who more- kind of person 

(time) (is it) over 

de"' e"-hoio'de""ha" ne" ga-hoii'wa'?" Wahe^'hen" ne" 

he it will work at the it canoe?" He it said the 



10 
11 

V2 



Nagaia'gi": '"1" hiia" Pge'.sen'nia'." Hen'gwe" thi'haia'da'de', 

Beaver "I verily I it will make." He man- he another 

(Stick-cutter): " being (is) person is, 

1Q KwtV'kwe"' ni'ha-senno"de"' na'ie' ne" wahe""hef[": '"I" 

Yellowhammer such his name (is) that the he it said: "I 

In kuid (it is) 

e"ksadon'nia'." Tho"ge' o'ne"" thigofidiia'dade'nio"' o"nf waha- 

li I trough (hoi- At that now they (z.) other Individuals also they (m.) 

low)." will make (time) .severally (are) 



ONONDAGA VERSION 



208 



the ciinoe. There Saplinj;' kept .siiyiiii^': "Do ye luukc luistc in the 
woi'k." Ill a short time, now, verilj', they tinished it, uuikinjj'aeauoe. 
Quickly, now, they prepared themselves. At that time they launched 
the canoe into the water. Then Sapling said: "'Moreover, who 
shall steer the canoe T' Beaver said: "I will volunteer to do it." 
Otter also said: "'I, too." Now they went aboard and departed. 
Then Sapling said: "'In steering the canoe, thou must guide it 
eastward." Now, it ran swiftly as they paddled it onwai'd. It was 
night; it was in thick darkness; in black night they propelled the 
canoe onward. After a while, seemingly, they then looked and saw 
that daylight was approaching. And when they arrived at the place 
whither they were going it was then daj'light. They saw that there 



the matter gjive 
attention tii. 



dii"hwasteis'd:i'. Tho''ge' o'ne" 

At that now 

(time) 

ion'nia'. Ne"tho- i'ha'do"k 

the eanoe. There he it kept 

saying 



Wii'hodiio'de"' *ha' wa'hadi " hofi - 

tliey (m.) it worked at tliey (m.) made 



ne 

the 



Odendonni"'a": 

It Sapling; 



^'Hair', 



de8wa'nowfiiri'he"'*h{i*/' Niioi'hwugwri'ha" o'ne"' hi'ia' wtfhondi- 

do ye mjike haste (make your So it i^ a .short matter now verily they ( m.J 

backs boil)." 

efmo'k'do'" wiVhadi^honiou'iiitV. WaVlwakdiV'iV o'li*'^"* 

It is a short space now 



it task 
finished 

Tho"ge' 

At that 
(time) 

Tho''ge' 

At that 
(time) 

nonwa'ho"'de"' 

kind of per.son 



they im.l it canoe 
made. 



one awe ge 

now water on 

(in) 

wil"he""hen"' ne' 

he it said the 



hwa'honna'di" ne" 

thither they (m.)it tlie 

east 

Odendofini'Ti": 

It Sapling: 



e"thennideriwa"'da' '. ' 

he the canoe will guide".'" 



•I" e"gathonga'isi'k." Skwa'ie"' 

'■ I I will volunteer." otter 



Nagaia"gr 

Beaver 

(Stick-Cutter) 

Wii'he"'hefi": 

he it said: 



w;l"honde'''sa'. 

they made them- 
selves ready. 

ga'hon'wa'. 

it i-alloe. 

'•Son" di" 

"Who more- 

1.1 ver 

wtVbe"'hen*": 

he it said : 



■1" 



o ni , 

also." 



Tho-'ge- o'lie"- 

At that now 

(time) 

ne"' Odendofiiti'Ti 

the It Sapling 



wa'hoiidi'dalc, 

they (m.) got 
aboard, 

wa"he"4iefr 

he it said : 



o ne 

now 



wa'hon'deiTditi" 

they (ra.) departed. 



O'ne"- 



tea" 



e"se 



fluid 



en w;i 



'da"." 



the thou wilt guide tlie 

■where canoe." 






*' 'rgaa'gwi'tg'e"'s 

■■ Tliere it sun rises 

lii'irr deioa"dadi' tc 



Now 

(it is) 

iio"siea"drr 

thither thou it 
wilt fiir^ct 



vtTilv 



it is runnin;^ 



tlif they (m.) 

wlicre 

weiia'die'. Deio"gas, deioda'sondai'go"', o\s()ndao-oriwa'sho"Vowa'- 

goahmt; row- It i» nifjht, two it darkness to dark- it blackness (night) in alonj^ great 

ing. ncss i pili-h-dark) is joined, 

ne/ n('*'tho' hadi'honioil'die'. Dieu"ha gwa'' o'ne"' vva'hontgat'hwa 

then' ihey (m.) go along Suddenly, seem- now they (m.) looked 

propelling the canoe. ingly, 

o'ue"' efidc' daio'do"'ha'die\ Ne'' o'ne"' wabadi'io"' ne'' tea" 

liow day (day- thence so it is coming The now 



day (dav- 
lighti. 



thence so it is coming 
along. 



non'we* hwiVhen'ne' ende"' 

the place thither they (m.) daylight 
are going (itisj 



they (m.) arrived the the 

where 

o'ne"". WiVhontgat'hwrr ne"tho* 

now. They (m.) looked there 

at it 



10 

11 

13 

11 

15 



204 



IROQDOIAN COSMOLOGY 



[ETH. ANN. 21 



was tliere, seemingly, an island, and they saw that the trees standing 
there were very tall, and that some of them were bent over, inclining 
far over the sea, and there in the water where the tree tops ended 
the oanoe stopped. Then Sapling said: "Moreover, who will go to 
unfasten the light orb [the sun] from its Ijonds yonder on the tree 
top?" Then Fisher said: "I will volunteer." Then Fox said: "I, too 
[will volunteer]." At that time Fisher climbed up high, and passed 
along above [the ground]. He crossed from tree to tree, going along 
on the branches, making his way to the place where the diurnal light 
orb was made fast; thither he was making his course. But, in regard 
to Fox, he ran along below on the ground. In a short time Fisher 
then arrived at the place where the diurnal light orb was made fast. 



gwa' 

seein- 



tga'hwe"no', wii'hadi'ge"' 

they (m.) it saw 



there it island 
floats, 



ne"tho' gii'hi'do"' agwa's 

there it tree stands vory 

plurally (it is) 

gaen'he'dji's agwa's deiotcha'kdon'nio"', hadeiodefi'ha'k'donnion'- 

it tree trunlss (are) very (just) they {z.) are bent severally, jnst it tree trunks are bent over 
long (tall), toward it 

hagwa'di', ne"'tho' tea" non'we' 

.side of it, there the the j'lace 

where 

ne"'tho' doiidagada"nhti' ne" 

there there it stopped the 



srwe 



ne' 

the 



awe ge 

it water on 
(in) 

ga'hofi'wa'. 

it canoe. 

"Son" di" 

"Who more- 
(isit) over 

ne" 

the 



gania'da"ge"sho"" 

it lake (sea) on along 

hegaen'hade'nio"' 

there it trees end severally 



Tho"ge' o'ne°' wahe^'heii" ne" Odendonni";!': 

At that now he it said the It Sapling: 

(time) 

nonwa'ho"de"' e"'haniiondagwa'iia' si" tganiiofi'da' 

kind of person he it will go to unfasten 



tea" 

the 
where 

wahe'"hen": 

lie it said: 



hegaeii 'hage^'hia'dsi' 

there it tree top ends 



yon- 
der 



there it is fas- 
tened 



ne ' gaa'gwa «" Sgaia'nis 

the it sun Fisher 

(orb of light)?" 

"1", e"gathonga'iak." Sge"'hnak'se"^ wahe-'hr-n": 

"I. I will volunteer." Fox heitsaiil: 



9 
10 
11 

12 
13 

14 
15 



'T' o"nr." Tho"ge' o'nc"' 

"I also." At that now 

(time) 

he'tge"" ni'hodoiTgo'di'ha'die'. 

up high there he passed along. 



wahaa"the"' 

he it climbed 



ne' 

the 



Sgaia'nis 

Fisher 



WiVhaen'hiia"kho"', o'sgo'ha'ge"- 

it bough on along 



He tree tops crossed over, 
severally 



sho"' ne"tho'' ni'hat'ha'hi'oe 

there there he traveled 

along. 

tganiion'dtV ne" etldek'ha' ga;i"gwri' 

there it is fas- the diurnal it sun (orh 



ne"tho' nhwa'he" tea" non'we' 

there thither he the the place 

was going where 

iie'tho' nhwiVhawenoiThii'- 



tened up 

die'. Ne" 



The 
that 



na 

that 
one 



of lightl, 

Sge-'hntVkse"' 
r<jx 



there thither he was making 

his way. 

ni'hadak'he'. 

there he ran. 



Wadwakda"a' o'ne"' 

In a short time now 

(it is close apart) 

noil' we' tganiiofi'da'' ne' 

the place there it is fas- the 

tened up 



ne 

the 



Sgaia'nis 

Fisher 

gaa"gwtV. 

it sun. 



e'da"ge' 

down (on the 
ground ) 

o'ne"' 

now 



hwa'hu'io"' 

there he arrived 



Gondadie'' 

At once 



tea" 

the 
where 

wa'hatcho'hi'- 

he it bit repeatedly 



HEWITT] 



ONONDAGA VERSION 205 



At oiK'O he repeiitedly bit that by which it was secured, and. .severiiifj 
it, he removed the .sun. Now, moreover, he cast it down to his friend. 
Fox, who stood near beneatli him. He cauuht it, and now. more- 
over, they two tied. When they two had run half tlie way across 
the island, then Fiinfs graudmother noticed wiuit had tuiveu place. 
She became angry and wept, saying: "What, moreover, is the 
rea.son, O Sapling, that thou hast done this in this manner^' 
Then she. the elder woman-lteiug. aro.se at once, and began to run in 
pursuit of the two persons. Fox ran along on the ground and, 
in turn. Fisher crossed from tree to tree, running along the 
lii-anches. Now, the elder woman-))eiug was running close behind, 
and now she was about to sieze Fox, who now, moreover, being 
wearied, cast the sun up above. Then Fisher caught it. Now, next 



'ho"" ne"' tea"' ganiionda"gwe°', wa'ha'isVk wa'haniionda'gwii' 

the the it it fiistencil by it, he it severed he it mifastenert 

wliere 

ne" gaa"gwa\ O'ne"' di" e'da'ge' hwa'ho'di' hwa'honwa'die"'^ 

the it sun. Now more- down below thither he it thither he it throw to 

over threw him 

ne'' honna'tclii' ne" Sge."'hnak'se"" ne"tho' do.sge"'-ha' tha'da'. 

the thev lire friend^ tlie Fox there iieiir by there lie 

.stiinds. 

Na'ie' ne" da'haie'na o'ne'" di" w:Vhiade"gwa\ Tea" 

That the there he It now more- they two (m. I fled. The 

(iti.M) eaught over where 

dewa".sen'no°" tea" niga"hwe'''na ne"tho' hiVdon'sa'hnidak'he" 

it is the middle the so it island (is) there just there again they two 

(half) where large (m.) are running 

o'ne"' waontdo'giV ne" ho'.soda'ha" ne" O'hji'u". Waagona"- 

now she it noticed the his grandmother the It Flint. Sliejberame 

khwe"'"h;i', wa'dio'"'shent'hwii', waa'hen": "Ho't di" noiiwa'ho"- 

angry. she wept, she it said: "What more- kind of thing T 

(is it) over 

de"" drdoi'hwiV'khe" ne" tho'ne"' uwa'sie'i'i" Odendonni"aT' 

thence it was the the thus so thou it It Sapling?" 

reason didst do 

O'ne"' dofidaiede''sda'dji" wa"diofia"dat ne" gok'stefi'a' wa'honwa- 

Now thence she leapt up she ran the she ancient she them .' 

<ine jairsued. 

di"se'k. Na'ie' ne" 8ge""hna'kse"' e'da'ge" ni'hadak'he' nfi'ie" 

groinid there he ran that It* 

on (it is) 

oe" ©"''ke"' ne" Sgaia'nis he'tge"" de''haen'hiia'kho""ne 

the ne.xt in the Fisher up high he tree tops is crossing 

time severally 

o'.sgo'ha"ge".sho"" ni'hadiik'he'. O'ne"' dosge""ha' dfuedak'he" 

it boughs on along there he is running. Now nearby there she came lis 

rimning 

ne" gok'.steii'a', o'ne"' tho"ha' a'honwfiie'na' o'ne"' ne" 

the she ancient now almost she him could seize now the lo 

one, 

Sge"'hn!'i'kse"' wa hatche"''da" o'ne"' di" iie'tge"" hwa'ho'di" , 

Fox he became wearied now more- up high thither he it i'* 

oviT threw 

ne"' gaa"gw:i". Sgaia'nis da'haie'na". Na'ie" ne'' o"''ke"' 

the it sun. Fisher there he it That the next in 15 

caught. (it i,s) time 



That 


the 


Fox 


(it is) 






.""ke"' 


ne" 


Sgaia'ni.s 


next in 


the 


Fisher 



3 

i 
5 
6 

7 
8 



11 



206 IROQUOIAK OOSMOLOGY [eth. ann. 21 

in turn, .she pur.siiod him. And lie, noxt in turn, when she came run- 
ning close behind him and was aliout to seize him, being in his 
turn wearied, cast the sun down, and then Fox in his turn caught 
it. Thus, verily, it continued. Fisher was in the lead, and he at 
once boarded the canoe. And close behind him was Fox, holding 
the sun in his mouth, and he, too, at once got aboard of the canoe. 
Now, moreover, the canoe withdrew, and. turning around, it started 
awa3\ Now, moreover, it was running far away as they paddled it 
onward when the elder woman- being arrived at the shore of the sea; 
and she there shouted, saying: ''O Sapling, what, moreover, is the 
reason that thou hast done this thing in this nianner? Thou shouldst 
pity me, verily, in that the sun should continue to pass thence, going 
thither [in its orbit, giving day and night].'' He, Sapling, said noth- 

wa'honwa'se"k. Na'ie' o""ke"' ne" o'ne"' dos£:e""ha' 

-I '^ 

X she him pursued. That uext in the now near by 

(it is) time 

daiedak'he', o'ne"' tho"ha' a'hoiiwaie'na' o'ne"' ne" o'^'ke"' 

2 there she came now almost she him could seize now the next in 

running, that time 

wiVhatche""da' e'da"ge' hwa'ho'df, Sge^'hna'kse"' o""ke'" 

3 he became weiiriod down thither he it Fox next in 

below east. lime 

da'hfiie'mV. Nii'ie' bi'itV niio'di'hfi'die'. Ha'hen'de^ ne" 

4: there he it That verily so it continued to be. He is in the the 

caught. (it is) lead 

Sgaia'nis na'ie' haia'dagondri'die' sa4aadi'dak oiVhoHwagoiTwa^ 

5 Fisher that his body did not stop again he got it canoe in. 

(it is) aboard 

O'ne"' ne^'tho* gwa"tho' ne'' Sge'"hna'kse"' ho'nhonda'die' ne" 

(3 Now there next in the Fox he came holding it the 

place in his mouth 

gaii^'gwii', na'ie' o" haia'dagonda'die' sa^hadi'dak ne" ga^hofiwa- 

7 it sun. That too his body did not stop again he got the it canoe in. 

(it is) aboard 

gon'wa'. O'ne"' di" ne" ga'hon'wiV dawado''"tgiV wa'dwatga'ha- 

S Now more- the it canoe thence it with- it turned around 

over drew itself 

de'ni' sawathonwanenda"sia\ O'ne"' di" i'no"' sagadak'he' ne" 

9 again it canoe disjoined itself Now more- far again it is run- the 

(.from the landing). over ning 

tea" hodigawe'hfi'die' ne" o'ne"' daie'io"' ganiadak'div ne" 

lO the they (m.) go paddling the now there she it sea (lake) the 

where onward arrived beside 

gok'steiiM', o'ne"' di" ne"tho' wiVdiago'hene''da\ wa'a'hen": 

21 she ancient now more- there she shouted. she it said; 

one. • over 

" Odendonni"a', ho't di" nonwa'ho"de"' diioi"hwa' tea" 

12 "It Sapling, what more- kind of thing it is reason the 

(is it) over where 

tho'ne"' iiwa'sie'a'? A'sgiden'ii' hi'ijV, ne" tea" dondawet'hak 

13 here so thou it hast Thou me shouldst verily. the the thence it should con- 

done? pity where tinue to pass thither 

ne" gaa"gwa\" Hiia" ste"" de'ha'weil' ne" Odendonni"a'. 'A^'se"' 

1-Jl: the it sun." Not any- he it said the It Sapling. Three 

(it is) thing 



HEWITT] ONONDAGA VERSION 207 

ino-. She said this three times in suceession. Now she excliiinied: 
"O thou. Fox, eti'use thy oreiula to eause the sun to puss habitually 
thence, going thither." Fox said nothini;- in reply. Thriee, too. did 
she repeat this speech. Nt)w. again, she said: "O thou, Fisher, 
effuse thy orenda whereby tht)u eanst luake the sun to pass habitually 
thence, going thither." He .said nothing. Thrice did sh(^ repeat this 
saying. And all the other persons, too. said nothing. She said: 
'"O thou, Beaver, thou shouldst at this time have pity on me; do thou 
efl'use thy oi'enda; moreover, thou hast the potence to cause the sun 
to pass thence habitually, going thither." He said nothing. Thrice, 
too, did she repeat this speech. All said nothing. Now, there was 
there a person, a man-being, whose orenda she overmatched. She 
said: "O thou. Otter, thou art a iine per.son, do thou effuse thy orenda 



nwiVondiet'"a" ne" na'ii^' iiorrd(>"k. O'ne"' wa"ce"'hefr': "Ssre"'- 

so many she it the Ilial sIk* it kept Now she (z.) it said: "Fox i 

repeated (it is) saying. 

hna'kse"' desadennofi'de"' tea"' sa"shasde'"sa'ie"' e'^sgwe'iiia'' 



dothon tliyself in tliy tlie thou hast potency thou it art ahle 

orenda array. where to do 



2 



dondawet'hak ne" gaa"gwa\" Hiifi" ste""' de"ha'weii" ne"' 

thence it should eon- the it sun." Not any- he it said the '^ 

tinue to [la-ss thither (it is) thiiij; 

Sge"'hna'kse"". "A"se"" o" nwa'Dudiet'";!" na'ie" iioiTdo''k. O'ne"' 

Fox. Three too so many she it tiiat she it kept Now "^ 

repeated (it is) saying 

he"' o'ia" wa"ge"'hen"': ■"Sgfua'nis desadeiinofi'de"' tea"' sa'sha- 

again it otlier she (z.) it said: "Fisher dotimii thyself in the thou *^ 

(is) thy orenda array \\ here hast 

sde"''sa'i(y'' ne" tea"' (""sgwe'nia" dondawet'hak ne"' gau"'gwa".'" 

potency the the thou it art ahle thence it should eon- the it sun." ^ 

\| where to do tinue to pass tliither 

Hiia' ste""' de"ha'weiT. "A^'se"' o"' nwtl'ondiet'";!' na'ie" 

Not any- he it sjiid. Three too so many she it that * 

(itis) thing repeated (iti^i 

iion'do"k. Na'ie" o"' ne"' thi'hsidiifi'dade'nio"" yaawe'sfi' hiia" 

she it kept That too the just they (m.) are diflerent it all not o 

saying. (itis) ones (itis) 

ste""' de"hon'nen'. WaVe"'herr': "Nagfiia'gi". i's ne" o""ke"' 

any- they (m.) it said. She (z.) it said: "Beaver, thou the present tf 

thing time 

tl'sgideii'il"; de.sadennon'de"" di"', sa"shasde"''s;i'ie"" tea" e"'.sgwe'- 

thoii me shouldst do thou thyself in thy more- thou potency hast the thoii wilt 10 

pity; orenda' array over, ' where be able 

nia' ne" tea" doiidawet'hak ne"' gaa"gwa"."" Hiia" , ste""' 

to do the the thence it should con- the it sun." Not any- 11 

where tinue to pass ihither (itis) thing 

de'ha'weiT. "A^'se"' o"' nwa"oridiet'"a" na'ie" iion'do"k. Gagwe'gi" 

he it said. Three too so many she it that she it kept It all 12 

repeated (it is) saying, 

hiia" ste""' de'hon'neiT. O'ne"" ne"'tho" ne"' ht'-iTgwe" shaia"- 

not any- they (m.) it said. Now there the he man-being he is a 13 

(itis) thing 

dada' wa'thonwaerrgen'niii". Wa'gc"'hen": " Skwa'ie"'. i's son- 
person she his orenda overmatched. She (z.) it said: "Otter, thou thou 14 

art a 



208 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



wherein thou hast the potence to ordain [forethink] that the sua 
thence shall come to pass, going- thither." He said: "So be it." 
Instantly accompanying it was her word, saying: "I am thankful.'' 
At that time Beaver said: "Now, verily, it is a direful thing, wherein 
thou hast done wrong." And now, moreover, he took the paddle out 
of the water and with it he struck poor Otter in the face, flattening 
his face thereby. 

As soon as thej' arrived home Sapling said: " I am pleased that now 
we have returned well and successful. Now, I will fasten it up high; 
ou high shall the sun remain fixed hereafter." At that time he then 
said: " Now, the sun shall pass over the sky that is visible. It shall 
continue to give light to the earth." Thus, moreover, it too came to 
pass in regard to the nocturnal light orb [the moon]. 



1 

2 
3 

4 
5 

7 
8 
9 
in 
11 
12 
13 
14 



gwe'di'io', desadennofi'de"' tea" sa'shasde"'sa'ie"" ne'' tea"' 

good person, do thou thyself in thy the thou hast potency the the 

orenda array where " where 

e"tcenno""do'" tea" dondawet'hak ne" gaii"- 

the it 



e sgwe uia ne 

thou it wilt be the 
able to do 

gwa'." AVa"he"'hen": 

sun." He it said: 



thou thyself wil 
will it 



the 
where 



"Niio''.' 

"So let it be 



now more- 

over 



thence it will con- 
tinue to pass 

Ne"tho' gawennaniioiida'die' 

There as soon as it was said 

(it word came fastened to it) 

Tho"ge" o'ne"' ne" Nagaia"gr 

At that now the Beaver 

(time) 

"O'ne"" hi'ia" gano'we"' tea" sa'sadei'hwatVa"da'," 

"Now verily it is dire the again thou hast done wrong 

where (mistalien a matter)," 

hago'"si"ge' wa'haie'"'da', 

his face on he it struck. 



•Niiawe'""ha'.' 

" I am thankful." 



she 'Z. ) it said: 

Wii'he""hefi": 

he it said: 

o'ne"' di" da'hagawe'sotcie""div. 



instantly he took paddle out of 
water. 



ne 

the 



da'ha'hwa'e'gwa 

thence he battered it 
(flattened it) 

Ganiio" sa'hadi'io."' 

So soon as again they 

(m.) returned 

"O'ne"' wa'gatcennon'uia 

"Now I am glad 



Skwaie""-gen' 'ha". 

otter 



o ne" 

now 



It was 
(pcxir it is). 

ne" 

the 



Odendonui"a' 

It Sapling 



Wivhe""hen": 

he it said: 



tea" 

the 
where 



o ne 

now 



skeii'no"" tea" sedwa'io" 



well (it is) 



the again we have 
where returned. 



di" he'tge"" 

up high 



O'nc" 

Xdw more 

over 

e"o'aniion'dak tea-' 

it will be fast 



e"gniion'de"\ he'tge"" he^ioiituofidiVgwe'" 

I it will fasten. up high it will be unchanging 



the 
where 



gaa"gwa\" Tho"ge' o'ne"* 

it sun." At that now 

(time) 

gae'^'hia'de' 

it sky (i.'-) 
present. 

tea" o^'hwendjia'ge'.-- Ne"tho' di" uwtVawe"''ha 

the it earth ou." There mure- so it came to 

where over pass 

gaa"gwa\ 

it moon, 
(it luminary) 



'O'ne'" de"wet'hak ne" gaa^'gwu' 

"Xuw thenee it will con- the it sun 

tinue to pass thither 



wa'he°'hen": 

she (z.) it said: 



De"io'hathe"dik 

It will cause it to 
be light 

tea" a'sofiek'ha' 



the 
where 



it night per- 
taining to 



HEWITT] ONC>NDA(iA VKRSION 209 

Kow, Sapliny traveled (ivit tlic visilik' earth. There was in duo 
place a river course, and he stood lieside the river. There he \Yeiit to 
work and he formed the liod}- of a human man-l)eing." He completed 
hi.s body and then he blew into his mouth. Tliereupon. the human 
man-beint;- l)ecame alive. Sapling said: "Thou thyself ownest all 
this that is nuide." .So, now, verily, he i-epeatt'dly looked around, 
and there was there a grove who.se fruit was large, and there, more- 
over, the sound of the liii'ds talking together was great. So, now 
came another thing. Thus, in his condition he watched him, and 
he thought that, yiei'liaps. he was lonesome. Now, verily, he again 
went to work, and he made another human man-lieing. Next in time 
he made a human woman-being. He completed her body, and then he 
blew into her mouth, and then she. too. became ali\e. He said, 
addressing the male man-being: "' Now, this woman-being and thou 



O'ne'" de'hodawenie" tea" o"'hwendiia'de' ne" Odefidonni"a'. 

Xinv lie traveleil the it earth is iiri'siMit Ihe II SiqiliiiK- 

wiiere 

Ge"'hio"iiwad!i'die' ne''tho' ge"'hio""hwak'da wathada 'idia'. Ne"'tho' 

It river is present Iln.Te it river Ijeside ]ie raine to stiind. Tliere 

in ji eniirse 

wa"hoio'de""h:V wa'hoia'don'nia" ne" oiTgwe'.'' \Va"hoia"di''s;i" 

lie went to wdric lie liis Imdy made tlie Iniman He Iiis body 

Ijeing. tinisiied 

o'ne'" wahaeiT'dat ne"' ha'sagon'wa*. Tho"ge" o'ne'" wa'ha- 

ndw lie Idew tlie his month in. At tliat now he 

I wind ntleredi I time i 

do'niiet ne'' on'gwe'. Odendonni'Ti" wa"he'"hefi"': "I's sa'we"' 

beeame the hnman It Sapling lie it said: "Thon thon it 

alive bein^. ifwnest 

nen'ge'" tea"' niiodie'e'"."" Dti'. o'ne'" hi'ia" de"hotga*don'nio'"k 

this one the so it is dime." So. now \'erily he is looking repeatedly 

where about 

ne"'tho' o'hon'dfi'it''"" ne"' swaiiio'na", ne''tho" di"' gfu'sdoiVii'ne"" 

there it brush (shrnbs) tlie itfrnitlare) there more- it s^tiind lis) 

are (lie) large. over large 

goridiio"sho''"a' odit'ha". Da', o'ne'" he"' o'ia". Ne"'tho" ni'io't 

they (z. ) animals theylz,^ So, now aj^'ain it another There so it is 

si'nall ihirds) are talking. Ithing). 

tea"' de'hos'a''ha" wiVhe'ii' hagwa'da's hofi". O'ne"" hi'ia" 

the lie him had his he it thought he is beeoming ]ier- Now verily 

Avhere eyes fixed on lonesome haps. 

sa'hoio"de""ha' o'ne'" he"' o'ia'' sa'ha'son'nia" ne"' on'gwe". 

again he went to now again it an- again he it made the human 

work other being. 

Agon'gwe' o""'ke"" ne"' .sa'hii'son'niii'. \Va"shagoia"di"'siX" o'ne' 

she hnman n<'xt in the again he it made. He her liody com- now 

l>eiii.g time jileted 

wa"haen"'dat ne"' e'sagon'wa', o'ne"" o"' na"' wtVofido'n'het. 



Wa"he"'hen"', w;Vhonwe"'"has ne"' hadji'iia": "Na'ie* ne" 

He it said, he it said to him the he (is) "That the 



(it is) 



II From this paragraph to the end of this version there is more or less admixture of trans-Atlantie ideas. 
'» Here on'gwe' denotes a human being. See footnote on page 141. 

-1\ ETIl— 03 li 



10 
11 



liu lilew the Ikt iiKUith ill, now tm.i tliiit one she t)C(_'ame alive. 1^ 

18 



210 



IROQUOIAN COSMOLC)(4Y 



[ETH. ANN. 21 



marry. Do thou not ever cause her mind to be grieved. Thou must 
at all times hold her dear." At that time he said, addressing her who 
was there: "This human man-being and thou now marr^'. Thou 
must hold him dear. And ye two shall abide together for a time 
that will continue until death shall separate j'ou two. Always je two 
nuist hold one the other dear. Ye two must care for the grove bear- 
ing large fruit. For there are only a few trees that belong to you 
two." He said: " Moreover, do ye two not touch those which do not 
belong to you two. Ye two will do evil if it so be that you two 
touch those which do not belong to 3'ou two." 

Thus, in this manner, they two remained together, the man-being 
paying no attention to the woman-being. The male human man-being 
cared not for the female human man-being. Customarily, they two 
laid themselves down and they two slept. Now sometime afterward, 
he M'lio had completed their bodies was again passing that way, and. 



ne'' agon'gwe' wedjinia'khe". 

this one the she human ye two marry, 

being 

a'she'nigo""hahetge""da'. E".shenoe"'khw:lk 

thnu her mind shouidst hurt 
(grieve lier mind). 

wiVhe^'heii", wa shagowe°"has ne" 

he it said, he her addressed the 



10 

11 

12 
13 



Thou her shall hold 
dear ever 

ne"'tho 

there 



'A"gwi' 

Do not 
do it 

diiot'goiit." 

alwavs." 



hwen'do"* 

ever 

Tho"ge' 

At that 
(time) 

"Wediini- 

" Ye two 



ak'he' 

marry 

nigai'hwe's 

so it matter 
long (is) 

ge"'he'io'" 

it death 

O'heiidfi'ie"' 

It gruve lies 



Ne"tho' 

There 

)"' ne" 

the 



e''den': 

she 
^ abode : 

nenge'"'ha' hon'gwe 

this one he human 

being. 

ne" gado'ge"' e"tcia'dien' tea" 

the it certain ye two will the 

place (is) abide where 

de°djisnikha"sitt'. Diiot'goiit de"djiadadatnoe'"khwrik 

again it you two will Always 

separate. 

swa'hio'uii' e''sni'nigo"'hir'k, 

it fruit large ye two it will care 

(is) for. 

tcia'we"'." Wa'he^'heu" di": 

He it said 



E"shenoe"'khwak. 

Thou him ahalt hold 
dear ever. 



nige 

so it is 

far 



tea" is' 

the ye 
where 

ae'"" nheMjiie'a' tea" hiui' 



niio^hondo'da' 



(1 



it shrubs 
stand 



ne" 



ye two own 
them." 



more- 
over: 



IS' 



this 
way 

seii'^a' 

at all 
events 



thither yv two it 
willdultouchit) 



gwa 

seem- 
ingly 



Ne"tho' 

There 



ne 

the 

ni'io't 

so it is 



the 
where 

hiiii 



not 

(it is) 

is' 

ye 



de'tcia'we" 

ve two it own. 



not 
(it is) 

de'hni"defi' 



de'tcia'we"' 

ve two own 
it 

hiia" ste" 



ye two shall hold one the 
other dear ever. 

Doga"a' 

Few in 
number 

'A"gwi' 

"Do it not, more- the that 
over, that one 

E"snii''h\vriue''a'^wa' 

Ye two will make a 
mistake 

le"" nheMjiie'a'." 

this thither ye two will it 
way do (touch it)." 

de'honwasteis'tha 



they two (m.) 
abode together 



he her paid any atten- 
tion to" 



ne 

the 



V 



hofi'gwe' 

he human 
being 

ne" e"he"'. 

the she fe- 

male (is) 



ne 

the 



agon gwe . 

she human 
being (is) 

De'hnida'gii', 

They two (m.) lay 
dovvii together, 



not any- 

(itis) thing 

Hiia" ne" hadji'uii' de'shagosteis'tha' 

Not the he male he herpaid any atten- 

(itis) (is) tion to 

de'hnida"wi' ge"'s. O'ne"' gaiii'gwa' 

cus- Now some 

tomarily. (time) 



they two (m.) sleep 
together 



HEWITT] 



onondactA version 



211 



seeing the condition of things, thought of what he might do to arouse 
the minds of the two persons. Then lie went forward to the place 
whei-e lay the male person sleeping, and having arrived tliere he 
removed a rib from the male person, and then, next in turn, he 
removed a small rib from the sleeping female man-being. And now, 
changing the ritjs, he placed the rib of the woman-being in the male 
human man-being, and the rib of the male human man-being he set 
in the human woman-being. He changed both alike. At that time 
the woman-being awoke. As soon as she sat up she at once seized the 
place where was fixed the rib that had been hers. And, as soon as 
she did this, then the man-being, too, awoke. And now, verily, they 
both addressed words the one to the other. Then Sapling was liighly 



nwiVonni'she' 

so long it lasted 

wa'hatgat'hwa' 

he it looked at 

nonwa'ho"de"" 

kind of thing 

wa'ha'deii'dia' 

he started 



ne"tho' 

there 



is'he' 

ere 

h 

tea 

the 
vher 

na'haie'il' tea*' 



again 
he passed 

niiodie'e"' 

so it has done 



nen ge 

this one 

(it is) 



ne 

the 



so he it should 
do 

ne"tho- 

there 



the 
where 

nh\\;Vhe* 

thither he 
wcut 



shagodiuVdi\srr'i' 

lie their two bodies 
furmecl 

o'ne"' w;Vhenno"'don'nio"' ho't 

now lie it thought repeatedly what 

(it is) 

da"hodi'nigo"4iawen'ie\ Tho^ge' 

it their two minds should At that 

amuse. (time) 

non'we' henda'gii" ne" 

the place he lay the 



hadji'na* hoda 'wi\ 

he male he slept 

(IS) (was asleep). 

sga'da^ o'stie""da 

one it is it bone 



Wa'ha'io" 

He arrived 

o'de"ga', 

it rib. 



tea" 

the 
where 

ne''tho' 

there 

o'ue" 

now 



ne 

the 



tea"' 

the 
where 

tea" 

the 
where 

ua'ie" 

that 
(it is) 

o'ne"' 

noAv, 



goda"wi" 

she 
asleep was 

niwaa". 

so it is small 
in size. 

ne" 

the 



o'ne"- 

no\\' 



ne 

the 
that 



O'ne" 

Now 



na 

that 
one 

ne"tho" 

there 



o' ne" ' wa'ha' nioda'gwa'' 

now he it unfixed 

(it removed) 

" o">'ke'" ne" e"he"' 

the she 

female 

ago'de'''g!V 

her rib 



next m 
time 



waba'nioda'gwa 

he it untixed (it 
removed ) 



e'iit'-' 

she 
female 



wa'thade'nf ne*' o'de^'ga'; 

he them the it rib(s); 

exchange<l 

igo'de^'gil*' ne'' hadji'na* wa'ho'de'gae'de"', 

her rib the he male he him set rib in. 



di"' ne'' hadji'na'" ho'de*Va' ne*' e''he"' wa'shago'de'- 

more- the he male his rib the she he her .^et rib 

over, female 

ga'ede"*. Dedjia'o"* sha'thaie'ir wa'thade'ni'. Tbo"ge' o'ne"% 

in. Both alike he it did he changed the Al that imw 

two. I time i 

Avfre'iek. Ganiio" WiVontgetc'gwa' n('"'tli(>' 

she awoke. So soon 



ne agon gwe' 

the she human 

being 

gondri'di 

at once 



she sat iij) ( arose i 



there 



thither she it 
seized 



tea"' non'we' 

the place 



lieio^nio'drr ne" ago'de^'ga'- 



the 
wliere 



there it stands 
tixed 



her rilj 



ge"'-ha\ 

it was 
(had been) 

hon'gwe' 

he human 
being 



Ganiio" 

So soon 
as 

111'" 

the 



ne"tho' 

thus 

hadji'iiiV. 

he male, 
(is) 



nwu eie a 

so she it did 

O'ne"' 

Now 



one" 

now 



wfi'ha'iek 

he awoke 



O 

too 



ne 

the 



hi'iu" dcdjia'o"" 

verilv both 



<ken'no"" 

peaceful 
(it isl 



3 
4 

5 
6. 

T 
8 
9 

10 
11 
12 
13 
14 
15 



212 IROQITOIAN COSMOLOGY [eth. ann. 21 

pleased. He said: " Now I tell you Ijoth that, in peace, without 
ceasing ye both must hold one the other dear. Thou wilt do evil 
shouldst thou address unkind words to the one who abides with thee 
in this particular place. And, next in turn, he addressed the male 
human man-being, saying: "Do not thou ever come to dislike her 
with whom thou dost abide. The two human mtm-beings that I have 
made aj'e sufBcient. The ohwachira [blood-family, oft'spi'ing of one 
mother] which ye two will produce will till the whole earth." Then 
he again separated from them. 

It thus came to pass that he noticed that his brother, Flint, was at 
work far away. Then he ordered one, saying: "Go thou after him 
who is at work j'onder; he is my brother, Flint."' At that time a per- 
son went thither, and said: "I have come for thee. Thv brother. 



de"hiadadwennaa"'senk. riio"'ye" o'ne"" aowa's wa'hutcennon'nia' 

1 to » 

J- they conversed together At that now very he was y:lad 

repeatedly. (time) 

ne"' Odendonni'Ti'. \Va'he"'hefi"': " O'ne"" sken'no"' wa'- 

3 the It Sajilinsr. He it said: "Now peaceful I 

(it is) 

giatho'ie"' tcti"' heiotgonda''gwr de"tciadadnoe'"'khwak. E"sei'- 

3 you two tell the hence it is unending ye two will each other Thou 

where (unceasing) hold dear. 

hwtine'a'gwa' doga"'t ne'' gawenna'het'ge"'' e"'he'sen''has ne" 

-r wilt err if it sd the it word evil is thou her wilt say to the 

l.e 

gado'ge"" desni"'den\" Nii'ie" o"*'ke"' ne"' hadji'na' wsi'ho- 

5 it is a certain ye two abide." That ne.xt in the he male ho him 

(place) " (it is) time 

we"''has wa'he^'hen"': ""A"owi' hweii'do"' a*sheshwa"he"'"hii' 



6 
7 
8 
9 
10 



addressed he it siiid: '• Do it not ever thou shouldst hate 

her 

ne'' de'sui''den\ Ne''th(>' hfiMegaie'i" deo-ni-' wrrtge'sefi'iiia' 

the ye two abide There just it is snf- two it I them two 

together. licient is have made 

ne" 

the human It will become the so it earth is large, that the 

being(s). tilled where litis) 



lie'' on'gwe''. De"ga*hen''iilut* tea" niio"'hwen'djia', nfi'ie" 

the human It will become the so it earth is large, 

being(s). tilled where 

i's e"teiathwadjien'ni:V." O'ne"' deshonnadekhiVsion' 



• ye two will make Now again they im. ) have 

ohwachira." separated themselves. 

Ne'^tho' d\' niiawe"''i* tea"' o'ne"' wtVhatdo'ga' tea'' .si" 

There more- .so it came the now he it noticed the v<m- 

over to pass where where der 

thoio"de' ne'' de'hiade'^'hnon'dir ne" 0*ha'a'. O'ne"' wti'lia- 

11 there he is the they two are brothers the It Flint. Xow he one 

working 

de"'nha"nhiV w:Vh^"'hen": ''Heteiiiinuyk^e' ne" si"' thoio^de' 

the yon- there he is 
der working 

o'ne"* ne''tho'' 

now there 

''Dagofi'hno"'kse' 

"Thence I thee have 
come for. 



i^-^ commanded 


he 


it said: 


•■ There go ye after him 


deiagiade"iinon'd 


ii" 


ne"' 


■ O'ha'a'." Tho-'gi 


13 one I are brothers 




the 


It Flint." At that 
time 


nlnva'he"' ne" 




shaia" 


'dadii' wa'he°'hen": 


li thither he the 
^vcnt 




he is one person he it said: 



HEWITT] ONONDAOA A'ERSION 21M 

Sapling', lias sent nie t<> Ih-'hil;' thei' with iiu'. Then Flint said: ""I 
am at work. Brand by I shall complete it, and then, and not before, 
will I yo thither." He ai;ain departed. He arriv(>d home, and more- 
over, he hroiio-ht woi-d that Flint had said: "1 am at work. I shall 
complete it by and by, and then, not before, will I yo thither to that 
place."' He said: "Go thou thither again. I have a matter alxmt 
wiiich I wi.sh to converse with him." .Vgain h<> arri\ed there, and he 
said: "He would that thou and lie should talk together." He rt'jilied. 
saying: •'Verily, I nuist tirst complete my work, and not until that 
time will I go thither." Then he again departed thence. Again he 
ai'rived home, and he said: " He yonder did not consent to come." At 
that time Sapling said: "He liimself, foi'sooth, is a little more impor- 
tant than I. ^Moreover, 1 verily shall go thither." Thereupon Sap- 
ling went to that jdace. Flint did not notic<> it. A\'heTi he arrived 

Hage'nhiVi'ha'die' ne" dedjiad^'huou'dir ne"' Odendonni"'a'." 

He me has ordeRMl ill tlie Ik- thou an- brothers the U Sapling." 

eoming 

O'nt"'"" lu^"' (Jdia'a" waTie""hefi"': " Wag-io"'de". E"geiennerida"'idia' 



Ni.w 


Ihc It l-'hiit li.'it Siiid: 


■ I am 


\\'orking. I task \\'ill tinisli 


2 


g-e""diik', 


o'ne"' ha''sa" ne"'tho' 




nhen'ge". "" Sa'hti'den'dia". 




by and by, 

Sa-ha'io" 


now jnstthen there 
(not before) 

o'ne'" df sa'hatho'ia" 


tea 


thither I .\gain he dejuirted. 
will go." 

nonwa'ho"'de"" wa'he'"- 


3 


AKtiiu lie 
retunic*!, 


now more- again he it told 
over 


the kind of thing In- it 
where 


4 


heii". 


na'ie" ne"': " Wtigio'Me". 


E' 


'geieniu"'nda"'idia" g'e""djik' 




sui(\, 


tliat tile: ■' I am at worii. 
1 it is) that 




I task will linish b\ and hy 


5 


o'ne"- 


ha" Si" ne''tho' nhen'ge' 


" 


Wa"he"'herr': " Ne"'tho', 




now 


jnstthen, there thither I 
not before) will go." 




He it said: ■■There 


6 


honsa'se' 


Ageiinva'ie"" tea"' ge' 


■he"' 


daiagitha'en". "" Hofisii'- 




there again 
do tiiou go. 


I a matter have the T it 
where 


desire 


he and I it should There 
eonverse about." again 


7 



ha'io"', \\a'he"'hen"': " De'hodo^'hwendjion'nik.s daesnitha'efi'."" 

he he it said: '■ It him is neee&sarv for vetwf»shonId •''^ 

arriveil, " i-oiiverse together." 

Da'h;"ii'hwa"sa'gwa" wa"ht^"'hen"': " E"gadienno"kde"' hi'ia" hia'e". 

He replied he it said: '■ I my task will finish verily in the 9 

first plaee. 

o'tte"' ha''.sa" ne"'tho' nhty'ge'."" Donda'ha'den'dia". Sa'ha'io"" 

now jnstthen. there thither I Thence again he departed. .\gain he 10 

(not before) will go." returned 

WiVhe"'hen"': " Hiia' de"thogrue""'i'."" Tho''ge' O'ne'" wa"he"'hen"' ne"' 

he it said: "Xot there he it ('i>nsented .\t that now he it said the LI 

lit is I to." (time) 

Odendofini'Tr: " Ha'o"'hw;'i" si''hagwa' hi'ia' ni'haitl'dano'we"". 

It Sapling: ■■ He himself farther verily so his body is preeious. 12 

r' di" hi'ia" ne"'tho' nhen'ge"."" O'ne"' ne"'tho' nhe'hawe'noiT. 

I more- verily there thither I Now there thither he went. 13 

over will go." 

Hiia" de'hotdo'ge"' n<>" O'ha'a'. Ne" o'ne"' hwa'ha'io"' wa'he"' 

Xot he it noticed the It Flint. The now there he he it 1-i 

(" '^) arrivet" 



214 



IR()(H'<»IAN COSMOLOGY 



[ETH. an:^. -1 



there, he said: " " Thou art working for th^-.self , art thou, in thy work i " 
He replied, saying: "I am working. I desire to assist thee, for that 
it will take a long time for the man-beings to become numerous, since 
thou hast made only two.'' At that time Sapling said: "Verily, as 
a matter of fact, the two man-beings that I have completed are siiiE- 
ciciit. And, in so far as thou art concerned, thou art not able to make 
a human man-being. Look! Verily, that which thou believest to 
be a man-being is not a true one." He saw standing there a long tile 
of things which were not man-beings. There sat the beast with the 
face of a man-being, a monkey;" there next to him sat the ape;" and 
there sat the great horned owl. And there were other things also 
seated there. Then they all changed, and the I'eason of it is that 
they were not man-beings. Sapling said, when he overmatched their 



hen": ••Sadadio'de"-'se--khe"-', tea"' 

said: 



" Thou art working for art thou , 
thyself, 



he it said; 

o"ionni'she' 

it will last 
(long) 

ne'' on'g'we". 

the human 

beings." 

se" hi'ia** 

as mat- verily 
ter of fact 

Hiia" hi'ia' 

verily 



•AVagio'^de-. 

" I am working. 



the 
where 

Ge'he"' 

I it desire 



lio''de' ( " Da'hai'hwa .sii'gwii' 

He replied 



thou art at 
work?" 



e gome nawas, 

I thee will aid, 



e"4ionnatgri- de"' "ha" tea'' 

they (m.) will become the 

numerous where 

' Tho'^ge' wa'he^'hen" 

At that he it said the 

I time) 

hiVdea'aieT 



geii'gwiV 

onlv 



degni' 

two they 
(a re J 

116' ' Odeiidonni'Ti' : 

It Sapling: 



swii'djik' 

because 
(too much) 

Wirtci''sa' 

thou two oom- 
pletedst them 

"Ne"tho' 

"There 



just it is suffi- 
cient 



ne"- 

this 
liere 



ne 

the 



Not 
(it is) 

Satgat'hwa', hiia'' 

Do thou look, not 

(it is) 

hatgat'hwa' tea"' 

looked the 

where 

oii'gwe' de^'geiT. 

human it is 

being (are). 

ne"' ga'io' on'gwe' 

10 the it is ani- luiman 
mal being 

a-e"-uo""ha'. Na'ie' 

That 

(it is) 

Thigondiiii'dade'nio"' 

Just they iz.) are different 
otiiers 

na'ie' dt"lioi'hwa"khe' 

that it is reason of it 

(it is) 

on'o-we' de"'gen'. Wa'he"'he 

it is. He it said 



tea"' degni'' 

two they 

(are) 

i's thassrwe'niii' 

tliou 



W!utge"stt 



the 
where 



thovi art able to 
do it 



two I them 
finished 



ne 

the 



ne on gwe. 

the human 

beings. 

oii'gwe" a'se'seii'niti'. 

human thou it shouldst 

being make. 



hi'ifi" de'tgaie'f tea" se'he"' oii'gwe'." Wa'- 

verily it is correct the thou dost luiman He 
where think being." 

deiodine"'he's ne"tho' gonni"'den" hiia" 

they (z.) are in there they (z.) abide not 

rank (it is) 

Ne"tho' hatgo'da' ne"' gadji'k'daks (na'ie' 

There he sits the it eats liee (that 

(= monkey) (it is) 

gago"'sofida"gwi'), ne"tho' o'wa"tho' ne" 



it has the face of), 



next in place 



the 



11 

12 
13 
U 



It ape. 



o in 

also 

also. 



tea"' 

the 
where 



human 
being 



ne'^tho* 

there 

Ne"tho- 

There 

ne"tho' 

there 

ne" 

the 



hatgo'da" 

he sits 



ne 

the 



wa'dwatde'ni' 

tliey (indcf. i changeii 
in kind 

nwa'awe"''ha' 

so it came 
to pass 

Odendoiini"'a' 

It Sapling 



degens'ge'. 

horned owl. 

gagwe'gi', 

it all, 

tea"' hiia" 



the 
where 



ne ■ 

the 



not 
(it is) 



a The monkey and the ape were probably quite unknown to the Iroquois. 



ONONDAGA VERSION 



215 



oreiidii: "Verily, it is good tiiut thou, Flint, .shouldst cease thy work. 
It is a direful thing-, verily, that has come to pass." He did not consent 
to stop. Then Sapling said: " It is a marvelously great matter wherein 
thou hast erred in not olieying me when I forbade thy working." At 
that time Flint said: ''I will not stop working, because I believe that 
it is necessary for me to work."" Then Sapling said: '•JVIoreover. I 
now forsake thee. Hence wilt thou go to the place where the earth is 
divided in two. Moreover, the place whither thou wilt go is a fine place. "" 
At that time he cast him down, and he fell Itackward into the depths 
of the earth. There a tire was l)urning, and into the tire he fell supine; 
it was exceedingly hot. After a while Flint said: " Oh, Sapling! Thou 
wouldst consent, wouldst thou not, that thou and I should converse 



wa'thaen'gen'nia 

he their orenda 
overmatclied: 

tea"' saio"de'. 



the 
■where 



thou art at 
"work. 



"Oia'ne" 

"It is good 

Gano'we"" 

It is direful 



ni la 

verily 

hi'ia" 

verilv 



ne 

the 

tea" 

the 
where 



de"hogaie""'r. 

he it consented to. 

hwane'hii'gwat 

marvelous matter 

de'sathoiida'di' 

thou it hast eonsenterl 
to 

o'ne"' ne"' 

now the 



O'ne' 

Now 



ne 

the 



Odefidoniii-'a' 

It Sapling 



a''senni"'he"\ 

thou it shouldst 
cease, 

nwa'awe"'4ia\ 

so it has come to jmsx 

wiVbt^^iien'' 

he it said: 



oi'howa'ne 

I 
ti 

tea"' 



0-ha'a. 

n Fiiut. 

Hiia" 

Not 

(it is) 

•'Oi'- 

-It is a 

hiia" 



it is an important 
matter 



wa-sei'hwane'a'gwa' tea'' 

thou hast done wrong the 

where 

gofiia'his'thiv tat' saio''de\" Tho^'ge' 

I thee forbid doing the thnn art at At that 

whtTL' work." time 

O'ha'a' wa'he^'heiT': •■Hiia^' thao-enni'^he"' tca^' 



the 
where 



not 

(it is| 



[t Flint 



he it said: 



"Not 
(it is) 



I it should cease the 

where 



wagio^'de" swaMjik' g'e'he'' 

I am at work because I am 

(too much) thinking 

de'." Tho"ge' o'ne"' ne" 

At that (time) now thu 



deiodo"'hwendjio"hwi' tea"' wagio''- 

it is necessary the 1 am at 

where work." 

Odendonni"a' wa'he"'hen": " O'De""' 

It Sapling he it said: " Now 



di" 

more 
over 



wa'goniadwende"da". 

I thee forsake. 



non we 

the place 



Tho'ne"- nhe"'se"' tea" 

Here thither thou tlie 

shalt go where 

dediio"'hwendjio'ge"\ Ganakdi'io' di"' ne"'tho' nhe^'se"." 

there two it earth is divided in. It place tine (is) more- there thither thou 

over shalt go." 

Tho"'ge' o'ne"' ne*'tho' he'honwaia'de""dr ne"' o""hwendjia- 

At that now there there he his body the it earth in 

(time) cast down 

gon'wa' ne"'tho" lie'hodagu"!'. Ne"tho' diiodek'ha" odjisdagon'wa' 

there there he fell There thereitisburn- it fire in 

supine. iug 

ne"'tho" he'hodaga"!'. Heiawengo"di' o'dai"hen". Gain'gwtV 

there there he fell There it surpass- it is hot. ."-iome 

supine. ing is (time) 

nwa'ouni'she" wa'he""hen'' ne"' O'ha'ii': " Odendonni"'a*, 

so it lasted he it said the It Flint: "It Sapling, 

long 

a'sathofi'dat-khe"' "a'so"' donsednitha'en'?"' Odendonni"a' wa"- 

till once again thou and I It Sapling he 



thou wouldst wouldst 
consent Ihou 



once again thou and I 
should converse together? 



3 

J: 

5 

6 

7 

8 

9 

10 

11 

12 

13 

14 

15 



216 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



once more together?'" Sapling replied, saying: "Truly, it .shall thus 
come to pass. Moreover, I will appoint the place of meeting to be the 
place where the earth is divided in two." And Flint was ahlc to come 
forth from the fire. At that time then Sapling went thither, going to 
the point designated by him. He arrived there, and, moreover, he 
stood there and looked around him. He looked and saw afar a cloud 
floating away whereon Flint was standing. Sapling said: "What 
manner of thing has come to pass that thou art depailing hence away ? " 
Flint iinswered: "Imy.selfdid not will it." Sapling said: " Do thou 
come thence, hitherward." At that time the cloud that was floating 
away returned, and again approached the place where Sapling stood. 
Th(Mi this one said: " How did it happen that it started away I " Flint, 
replying, said: " It is not possible that 1 personally should ha\e willed 



1 

2 

3 

•i 

5 

6 

7 

8 

9 

in 

11 

12 

13 

14 



he"-herr': •■ Do'ge^s ne"tho' ne"iawe""ha\ Ne"tho' di" waVna do"" 

it said: "It. is true there sti it will come There more- I it appoint 

to ]>as.s. over 

deio""hwendiio'ge"'' ne"tho' de"diada"nhEr.'" Wa'hagwe'nia' 



tea" 

the 
where 

the 



two it earth is divided in 



there 



thou and I will 
meet." 



He w'as able to 
doit 



O'ha'iV 

It Flint 

ne''tho" 

there 



da'haiage""'nha tea" odjisdagoiTwii'. 

thence he emerged the it tire in. 



he'hawe'nofi' 

there he went 



the 
^vhere 

ne" 

the 



Odendonni"u" 

It Sapling 



Tho''ge' 

At that 
time 

tea" nofi'we' 

the the place 

where 



ni'honna"do"\ Wa'ha'io"" ne"tho- di" wa'thada'nhu" wil'thatsra' 



there he it has 
appointed. 



there 



more- 
over 



he stoo<l 



h(_- looked 
aljout 



don'nio"'. WtVha'ge"' i'no"' WiVo^dendion'ha'die' wa o"dji;ti*ii'die' 

repeatedly. He itsaw far thither it is going along thitlier it cloud is 

(it is) going on 

ne^'tho' hada'die^ ne" 0*ha'a\ Odendonnr'a' wiVhe"^hen": 

there he is riding the It Flint. It Sapling he it said: 

on it 

" Ho't nornva*ho"de"' nwirawe"'*"!!!!' tea" we'sa^dendioniia'die'?" 

■' What kind of thing so it came to the 

(it is) pass where 

Wahe"'ben" ne" O'ha'a": " Hiia" ne" i" dagenno""do"'." 

He it said the It Flint: "Not the I I it willed," 

(it is) 

W;Vhe"'hefi" ne" Odendofini"a': '" Ga'e* na" donda"se'." 

He it said the It Sapling: " Hither that thence do 

one thou come." 

Tho"ge' o'ne"' sawak'da' tea" o'dji'ga'die', ne"tho' saga'io" 

At that now again it the it cloud is float- there 

time turned back where iug along, 

tea" noii'we' ni'ha'da' ne" Odendonni"a'. O'ne" 

the the place there he is the It Saf>ling. Now this one 

where standing 

wahe"'hen": " Ho't nwaawe""ha tea" wa'wa'den'diiV ? " Wa'- 

he it said: "What so it came to the it started?" He 

ns it) pass where onward 

he"^heir' - ne" O^ha'a' da'hadadia : ''Hiiii^' deVwet ni"a' 

it sai<l the It Flint he spoke in " Not it is possi- the I 

reply; (it isj ble personally 



thither thou art going 
along?" 



again it 
arrived 

nefi'ge"^ 



ONONDAGA VERSION 



217 



it." Sapling- rejoined; '"How did it luippen that tliou didst not will 
itr' Then Flint said: '• I did not do tliat." Sapling- said: '-Itisti-ue 
that it is impossible for thee to do it. ^Moreover, thou and I, verily, 
are ayain talking- tog-ether. What kind of thing desirest thouj What 
is it tliat thou iieedest, that thou and I shoulfl again converse 
tog-etherr" Flint then said: "It is this: I thought that, perhaps, 
thou -PTouldst eons(>nt that the place wher(> I shall continue tf) lie may 
be less rigorous. And thou didst say: 'Thou art going- to a very iine 
place.' And 1 desire that the place where thou wilt again put me l)e 
less rigoi-ous than the former." Sapling said: "It shall thus come 
to pass. 1 had hoped that, it may he, thou wouklst say. 'I now 
repent." As a matter of fact it did not thus come to pass. Thy 
mind is unchanged. So. now, I shall again send thee hence. I shall 



dondag-ermo'"'do"' 

there I it eonld will.-- 



Odr'Tidonni'Ti" 

It Saplint,' 



wa"he"'hrMl'': 

he it said: 



Ho't 



awe'""ha" tea"' liiia"' de"a'wet 



to pass the not 

where (it isi 

wiVhe^'hen"' ne"' 

he it said tlie 

ni"'a" w:i"lic"'heri 

lie it said: 



it is X)Ossi- 
lile 



rs 

tlinu 



Oiia'ii': 

It Fint: 



Hiia- 

■•Not 

(it is) 



11 wa ■ 

■What so it 

( is it) came 

donda'senno""do"" I "" Tho''ge' 

there thou it eotildst will '•■' At that 

time 

Odefidon- 

It Sajiling 



de"ne"' tha"gie'a. 



the 
that 



thus T did 
do it/' 



"Do'ge"s hiia"' de'a"wet a'sgwe'nia'. O'lie' 

"It is true 



di"' hi'ia" 

more- verily 
over 

Ho't nonwa'ho"'de 

What kind of thini^' 

(isit) 

Wivhe"'hen 

He it said 



a'sathon'dat 

thou itshonldst 
consent to 

e^gi'dion'dak 

I will abide con- 
linnonslv. 



not it is possi- thou couldst be Now 

(it is) ■ ble able to do it. 

detciong-ni'tha" o'ne"'. Ho't nonwa'ho"'de"' se'he"'? 

again thou and I avv now, Wliat kind of thing 

talking together (is ill 

desado'"hwendjiori'ni" tea"' dofisednitha'en' ? " 

thou it needst the once again thou and I 

where should converse together^.'^^ 

O'ha'a": " Na'ie" ne" w;i"ge'a" do'ga"t 

It FlilU: ■•That 

(it is) 

tea"' 



ne ' 

the 



Nii'ie" 

■•That 

(it is) 

nag-anakdo"'de"k 



ne 

the 



wa ge a 

I it thought 



thou it de 
sirest '? 



if jierhaps 
(it may be) 



such It ytlace be 
in kind 



tea"' 

the 
wheri 



non we 

the place 



Na'ie' 

That 

(it is I 

tgiinakdi'io" 



ue' 

the 



tea"' 

re 

Na'ie' 



tho 
whert 



tliert- it plai- 
ns) tint-.' 



thuoT"k'*jV tea'' 

it should be the 

less where 

waVi'hepr': 

th«m it didst 
say: 

g-e-he"' 

That I it desire 

(it is) 

nag-anakdo"'de"k tea"' non'we" hon.sasgi"'den"."" 

such it place be in the the jilacc there again thou me 

kind where shouldst place." 

he"'hen"': " Ne"'tho' nt^"iawe"'"ha". Na'ie' ne" 

it said: "There so it will come That the 

to pass. (it is) 

gwa" e"'si'hen"': •Sagadathewa"dtt' o'ne" 

seem- thou it wilt ' I myself repent now 

ingly, say: 

dwa'awe""hsi'. Tc'nig-o"'hagon'da". Da", 

so it came to pass. Thence thy mind is So 

unchanged. 



the 
where 

'NV'tho' 

■There 



non we 

the j'lace 



n 



he"' 



se 



thage"k'"a' 

it should be 

k'ss ^.^uvt-rt.-) 

OdendoMni"a 

It Sapling 



thither th« 

slialt gn 

tea" 



Ihu 
whert- 



wa 

lu- 



o-e'he''g\va' dien''hrr 

I it had thuughl after a 

while, 

Him" 8e" ne"tho' 

Not as a mat- there 
(it is) teroffact 

e"' df he"sgonia- 

w, more- hence again I 
over, thee \vill 



3 
i 

5 
6 

7 
8 
9 

10 
11 
12 
13 
14 



218 



lEOQUOIAN COSMOLOGY 



[ETH. ANN. 21 



send thee to the bottom of the place where it i.s hot." Now. :it that 
time his body again fell downward. The place where he fell was 
exceeding-lj' hot. At that time Saplino- said: ''Xot another time shalt 
thou come forth thence." Then Sapling bound poor Flint with a 
hair. And he bound him with it that he should remain in the iire as 
long as the earth shall continue to be. Not until the time arrives 
when the earth shall come to an end will he then again break the 
bonds. Then Sapling departed thence. 

Moreover, it is said that this Sapling, in the manner in which he 
has life, has this to befall him recurrently, that he" becomes old in 
body, and that when, in fact, his bod}^ becomes ancient normallj-, 
he then retransforms his body in such wise that he becomes a new 
man-being- again and again recovers his vouth, so that one would think 



1 

2 
3 

4 
5 
6 
7 
8 

9 
10 

11 
12 
13 
11 
15 



dennie"da'. Ne"tho' he"sgoniaderinie"'da" ne"' 

send There hence again J Ihuo will send the 

tea" non'we' diio'dai''hen'.'" Tho"ge' o'ne" 

the place there it is hot." At that now 

(time) 



the 
where 

o'ne"' 

now. 



Ogeni'sdi' 

It is exceed- 
ing 

o'ne"' ne" 

now the 



o'dai"hen' 

it is hot 



tea" 



Tho"ge' 

At that 

(time) 

o'iii' dofisasiage''"nhtx' 

it other again thou shalt 
(is) come out." 

wa'has'da' 

he used it 



the 
where 



Odendoflni"!!' 

It Sapling 



non we 

the place 

wa'he"'hen": 

he it said: 



ne 

the 



Tho"ge' 

At that 
(time) 

Odendonni"a' 

It Sapling 



wahonwashain'de"" 

he bound him 



ga'no"'deJi"ge' 

it bottom on 

heshoi;Vde""i' 

there again his body 
fell down in it 

heiiodagii"!'. 

there he fell 
supine. 

"Hiiii" ne" 

"Not the 

(it is) 

ono""khwe"a' 

it hair 



V 



ne u'na a -ge ■ 'na . iNa le ne 

the It Flint it was. That the 

(it is) 

na" wa'honwasliainda"gwa' tea" ne"ionni'she' e"io"'hwendjiri'dek 

the one he it used to bind him the so long it will it earth will continue 

that where last to be present 

ne"tho 

there 



he"'he"'den'dak odjisdagofi'wa'. Ne"tho' 

it fire in. There 



there he will con- 
tinue to be 



nige 

so it is 
far 



tea" 

the 
where 



e"wado"'hwendjio"kde"' o'ne" 

it earth itself will end. now 



de"shadesha'iak. Tho"e-e' 



ne" Odendoiini";!' sho'den'dion' 



the 

Nfi'ie' 

That 

(it is) 

ne"tho', 

thus, 



It Sapling 

di" 



again he de- 
parted. 



more- 
over 



ne' 

that 



na le 

that 
(it is) 

ni'io't 

so it is 



ne' 

the 



he will break the 
tether. 



nenge'"'ha' 

this (it is) 



At that 
(time) 



ne ■ 

the 



Odendonni"a' 

It Sapling 



II 



tea" 

the 
■where 



na le se 

that in fact 
(it is) 



a'ke" 

it is 
said, 

hok'sten'a' 

he old in age 

ne" o'ne' 

the now 



ne 

the 



tea" 

where 



he is alive 



ne"tho' 

thus 



heiotgond;i"gwi 

it is unceasing. 



wado"''h:l 

it becomes it- 
eratively 

ge"'s haia'dage""tci 

custom- his body ancient 

arily 



nua we s 

so it comes 
to pass 



na le ne 

that the 

(it is) 

wa'wa'do"" o'ne"' 

it has become now 



ge"'s doiisa'haditi'dtlde'nf. na'ie" 



custom- 
arily 



again he changes his body 
(transforms it), 



that 
(it is) 



ne' 

the 



custom- 
arily 



sa'hadongwe" ne" 

again he becomes the 

man-being 



HEWITT] ONONDAGA VERSION 219 

that lit' liad just then grown to the size which a maii-being custoui- 
urilv has when he reaches the youth of nuui -beings, as manifested by 
the change of voice at the age of puberty. 

Moreover, it is so that contiiuiously the orenda inunaneut in his 
body — the orenda with whicii lie suffuses his person, the orenda which 
he projects or exhibits, through which he is possessed of force and 
potency — is ever full, undiminished, atid all-sufficient; and, in the m^xt 
place, nothing that is otkon" or dea<lly. nor. in thi^ nt^xtplace, even the 
Great Destroyer, otkon in itself and faceless, has any effect on 
him, he being perf(>ctly immune to its orenda; and, in the next place, 
there is nothing that can l)ar his way or veil his faculties. 

Moreover, it is verily thus with all the things that are contained in 
the earth here present, that they severally retransform or exchange 
their liodies. It is thus with all the things [zoic] that sprout and grow, 
and, in the next place, with all things [actively zoic] that produce 



tea"' hong-we\la'se"a" sawa'do"", na'ie' ne"' aien'it" ne"'tho- hiV'sa" 

*^ -, 

wliiTi* lu' man-l)i.-in^' nr^\' again it is bo- that Ilio one wciilrl thus just thru 1 

come. (it is) think, itliert'i 

nithodo'dr ne" tea" ni'io't ge"'s ne"' ha"'stV de'hodwenna- 

so there he has the where so it is eu.stom- the just then his voice has 2 

grown arily 

de'nio"' ne"' hongwe"da'se'':V ne"' on'gwe'. 

changed the he man-ljeing new the man-being. 3 

small 

Ne"'tho" ntl'ie" di"' ni'io't ne" tea" tgiiie'i" diiotgoiit ne"' 

Thus that more- so it is the where tliere it is full always the ■* 

(it is) over and sufficient 

tea"' ni'hoia'daen'nae" ne"' tea" hadefinodif'gwa", ne"'tho' gwa"'- 

where so his body has orenda the the he his orenda exhibits. there next to 5 

where by which, 

tho' hadennonda"gwa" ne"' tea" ha'qhwa" ne"' ga"shasde'"sii", 

it he himself with orenda the the he it holds tlie it potency (power, (j 

embodies by which, where force) 

ne"tho' gwa"tho' ne" hiia'' ste"" nonwti"ho"'de"" ne" o'tgo""," 

there next to it the not any- kind of thin^,' the otkon 7 

it is thiiig 1 monstrous), 

ne"tho' gwa"'tho" ne"' O'.sondoii'go'na' O'ni"dat'go"" Hiia" 

there next to it the It Great Destroyer (_)tkon in itself not S 

it is 

De"gago""'sonde". de"hona"go'was, ne"tho' gwa"tho" hiia" ste"" 

It has a face, ( not) it alTects i wears there next to it not any- 9 

on) him, (it is) thing 

nofiwa4io"'d(i"" de"hodawe'*"das. Ne"'tho' hi'ia' di"' ni'io't tea"' 

kind of thing it him bars i shuts) out. Thus, verily, more- so it is where 10 

over 

niioii" ga'qhwa' ne"' tea"' o""hwendjiri'de" dewadia"dade'nio"'s. 

soitismuch it it holds the where it earth is present it changes its body 11 

(many) iteratively, 

gagwe'gi" ne"'tho" ni'io't ne"' wadonnitV'ha". ne"'tho' gwa"'tho' 

it all thus so it is the it (z. ) produces there next to it 12 

itself, 

"See footnote on page 107. 



220 lEOyUOIAN COSMOLOGY [eth. ann21 

themselves and gi'ow, and. in the next place, all the man-beinos. All 
these are afl'ected in the same manner, that they severally transform 
their l)odies. and, in the next place, that they (actively zoic) retrans- 
form their bodies, severally, without cessation. 

ne" gofidorniia'"ha\ ne''tho' gwa^'tho" ne'' on'gwe'. Gagwe'gi' 

the thfv (:ii-i. z, I pro- there next to it the man- It all 

duee themselves, beingfsi. 

ne"'tho" nigriie'"ha'' deswadia'dade'nio"'s, na'ie' gwa"'tho' des- 

there so it acts it changes its body that next to it they 

iteralively, (it is) i,aol. z.) 

goiidia'dade'nio"'s heiotgond;V'gwi". 

again change their it is unceasing, 

bodies iteratively 



A SENECA VERSION 

There were, it .seems, so it is said, iiian-heinys dwelling on the other 
side of the slty. So. just in th(^ center of their village the lodge of the 
chief stood, wherein lived his family, consisting of his spouse and one 
child, a girl, that they two had. 

He was surprised that then he began to ])econie lonesome. Now, 
furthermore, he, the Ancient, was very lean, his hones having become 
dried; and the cause of this condition was that he was displeased that 
they two had the child, and one would think, judging from the cir- 
cumstances, that he was jealous. 

So now this condition of things continued ui\til the time that he, 
the Ancient, indit-ated that they, the people, should seek to divine his 
Word; that is. that they should have a dream feast for the purpose of 
ascertaining the secret yearning of his soul Iprmhiccd by its own 

Ne" gwa'. gi"o"\ hadi'nonge' ne" sgiioiTiadi" ne" hen'noiT- 

That itseem^ it is sairl, tlu-v dwell Uie one other siiU- the they im|. 

■ "■<"^"'- of the sky mKli-beings. 

gwe-. Da', shadegano'udae"- ne"ho- ni'hono""s6't ne"' ha'sen- 

^,, just in the eenter of there jtist his lodge the he Chief 

thevillatte stands (great) 

nowa'ne'". ne"'ho' hawadjia'ie"'. ne"' ne'io" ne" kho" ne" 

H.ime) there liis ohwaehiralies, the his that and the 

spouse 

sga't hodiksa'da'ie"". ie'o'" ne"' ieksa'Ti'. 

one it thev ehild liave, she the she ehild. 

i..; female (is) 

Waadi(:Mlgwa"shoiT o'lie'" ho"wa"sawe"" ne-' hagwenda"'s. 

tie was surprised, now it began that lie became 

^ lonesome. 

O'ne'" di'q we'so" ho'nefi'iatheiT ne"' Hage"-'tci; ne" gai'ioiini. 

Now more- mueh his bones are dry the He .\ncient One: that it it causes « 

over (= he is very lean) 

the""e"' deo"nigon"Iid- he" odiksa'dfi'le"". aicn" ne" non" ^ 

not(itisl his mind happy is ( because i they ehild have. one would that perhaps. i 

heniio"deiT ne" ne" hosheie'o"'. 

so it is in that the he is jealous. o 

state 

Da', o'ne"' ne'ho"shon niioVien'andie" he" niio'we' o'ne'" 

So now onlv tlni^^ so it continued where s(. it is n..» ,> 

to be dlstaril 

wa"onwande''" ne" Hage""tci ne" ne" a"au"wa"wt''nni"sak. Da'. 

he pointed it out the he Ancient the that they should .seek to divine S... K.) 

One his word. , v- 

lie" hi'nnongwe'shon"o"' ne'ho"shorr hodu- 

the the I- I m.i man-being only thus they (m. I H 

individully (are) habitually 

L'21 



3 
4 

5 



o lie"' 
now 



222 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



motion]. So now all the people .severally eontinued to do nothing 
else but to assemble there. Now the}^ there continually sought to 
divine his Word. They severally designated all manner of things that 
they severally thought that he desired. After the lapse of some time, 
then, one of these persons said: ''Now, perhaps, 1 myself have divined 
the Word of our chief, the excrement. And the thing that he desires 
is that the standing tree belonging to him should be uprooted, this 
tree that stands hard by his lodge." The chief said: "Gwa"" 
[expressing his thanks]. 

So now the man-beings said: "We must be in full number and we 
must aid one another when we uproot this standing tree; that is, there 
must l)e a few to grasp each several root." So now they uprooted it 
and set it up elsewhere. Now the place whence they had uprooted 
the tree fell through, forming an opening through the skj' earth. 
So now, moreover, all the man-beings inspected it. It was curious; 



e IS. 



assem- 
ble. 



Diiawe°"o"' o'ne."' ne"ho' honwa"wenni"sas; ganio'shoii" 

Constantly now there they (m.) sought to divine it anything 

his word whatsoever 

ne" UiV'ot deodoendiofi'ni'. Gaiii'- 

that such kind of he it needs. Some- 

thing 



he" na''ot hennonwaii'tha' 

where such kind they (m.) it point 
t.'f thing " out 

gwiV na"ionnishe"t o'ne"" 

what so it lasted now 



ni"a' wae'dawanoii'we"'t 



I per- 
sonally 



I have divined e.xcre- 
ment's word. 



ne' 

the 



shaiiVdat waefi"': 

he (is) one heitsaid: 

person 

sedwa'sen'no"'. 

he (is) our chief. 



"O'ne"' 

'•Now it is 



Ne" 

That 
it is, 



non 

perhaps 



deodoendiofi'ni' non" 

he it needs, perhajts. 



ne 

the 



haganiodagwefi'oilg nen'geii ' 

this i^ it 



hoda'it, neii'gen' dosgen'o" 

he has for himself this is it it is near 

standing tree, 

"Gwii"," waen" ne' 

"Thanks." lie it said the 



one it should uproot 

ffii'it 



jierhaps, 

' ne" 

the 

ne" 

the 



it tree 
stands 



heofi'we' 

where 



ni'hono"'so't.' 

so his lodge 
stands." 



ha'sennowa'ne"' 

he chief (is). 



8 
9 
10 
11 
12 
13 



Da', 

So, 



o ne 

now 



they it said: 



e"dwa'niodago' nen'gen' 



EMwas'weefo'ong-, 



' We will he in full 
number, 

ea'it. Ne" 



tlie time we it will uproot 

niionsfwe'dagea'die' 



this it is 



It tree 
stands. 



That 
it is 



deMwaie'nan' 

we will assist one 
another 



ne' 

the 



do"ga"a' 

few it is 



so they man-being in 
number to each 



ne' 

the 



o ne 

now 

di'q 

more- 
over, 

o'wa'do' 

it became 



waadinioda'go' 

they it uprooted 

ho'wa",sen't 

hence it fell 
dowit 



e^adiie'ntln" 

they it will 
grasp 

oiiVdjl' 
elsewhere 



ne 

the 



djokde'asho"'." 

each it root several." 



ne"ho' 

there 



.saadinio'de"'. 



Da', 

So, 



he'onwe' 

where 



one" 

now 



di'q 

more- 
over, 



again they (m.) 
it set iip. 

hodiniodaVwe"', 



Da', 

So, 

O'ne"' 

Now, 



they it have uprooted, 



na e 

verily. 



gagwego' 

it all 



aundjaga'eiit 

it earth perforated 



ne' 

the 



on gwe 

man- 
being(s) 



SENECA VERSION 



223 



below them the aspect was g-reeii and nothiny else in color. As soon 
as the nian-V)eings had had their turns at inspecting- it. then the chief 
said to his spouse: " C'oiue now. let us two go to inspect it." Nf)W she 
took her child astrid(> of her l)ack. Thither now he made his way with 
difficulty. He moved slowly. They two arrived at the place where 
the cavern was. Now he. the Ancient, himself inspected it. When 
he wearied of it. he said to his spouse: "Now it is thy turn. Come."' 
"Age'." she said, "myself, I fear it." "'Come now. so be it," he said, 
"do thou inspect it.'" So now she took in her mouth the ends of the 
mantle which she wore, and she rested herself on her liand on the right 
side, and she rested herself on the other side also, closing her hand on 
either side and grasping the earth therein'. So now she looked down 
below. Just as soon as she bent her neck, he seized her leg and 
pushed her body down thither. Now, moreover, there [i. e., in the 
hole] floated the liody of the Fire-dragon with the white body, and. 



waennatchi'waeii"'. Odianon't' gana'daikho""shon' niio''deii' ne" 

thi'v (in,) lor)ked at it. It curious it ^Teen onlv (is I so it is tlie 

(is) , 

na""gon". Ganio"' o'tho'diii'ho" ne" hennofitchi'wa"ha', o'ne"' 

below So soon they had tlioir the they it were looking at, thfii 
(inside). as turns to look 

ha'e'gwa' ne" hti'sennowil'ne"* waefi"': " Hau"', o'ne"' gwa" 

also the he chief (is), he it said; "Come, now, itseems. 



noil" i"' diiatchi'wa'no'" 



per- 
haps. 

O'ne"- 



let us two it git to look 
at." 



(_)'ne'" wa'ago'sa'de"' ne*"' goa'wak. 

Now she her took astride the her child. 



Now withdif- 

ticulty 

he/oil we' oia'de\ 



where 



it abyss 
stands. 



ne''ho' 

there 

O'ne" 

N.jw 



wa e . 

thither he 
went. 

waatchi'wa'eii 

he it looked at 



she her took astride 
of own back 

Skenno""on' 

Slowlv 



Hage""tci. Ganio" 

He So soon 

Ancient One. as 

satchi'wa'efi' 



do it thou look 
nt 

"Hau"', neiT 

"Come. now, 



o-wa- 

jusl." 



waogiifi'do"' 

lie it was wearv 
of 

"Age"!" 

-Age!'' 



o ne 

now 



wa a ge" 

she it said; 



i'e'. Waui'io"' 

he They two ar- 

wnlkod. rivt'd 

ne*"' ha'onhwa"' ne'' 

the he himself ' Ihe 

ne'wa 



waen : 

he it .said: 



he himself 

"I's 

■ Thou 



Ge'sha'ni.s 

■' I it fear 



1110 , 

.so let it 
be," 



he It .said. 



' satchi'wa'eiT. 

"do thou it look at." 



Da', 

So, 



next in 
turn 



I per- 
sonally.' 

o'ne" 

now 



wa'o^'sho'go' lie" i'ios ne" 

she it took in her the man- the 
mouth tie 

ne" ieierhsdon'-gwa', o'ne"'-kho* 

the her right side, now and 



goe ', 

she it 
wore, 



o'ne"--kho- 

now and 



ne 

the 



sgagii'di' 

(the one side), 
the other side. 



o'dio""teln' 

she rested herself 
on her hand 

ha'e'gwa* 

a,ls(.> 



o'dio""'tchi', 

t;he herself rested 
on her liand. 

wa""'kho"". 

severally. 



o*'dio"''tchag'we'non'nr dedji'ao"-gwa" he" ieiena"- 

she her hands closed hoth side where she if held 



Da'. 



o ne 

now 



lUl gon 

below 
(inside) 



wa ofitgat'ho 

she it looked nt. 



Ganio"shon" 

Just so soon as 



4 

5 



S 
9 
10 
11 
12 
13 



224 



IJBOQUOIAN COSMOLOG'X 



[ETH. ANN. 21 



verilj', he it was whom the Ancient regarded with jealousy. Now 
Fire-dragon took out an ear of corn, and verily he gave it to her. 
As .soon as she received it she placed it in her liosom. Now, another 
thing-, the next in order, a small mortar and also the upper mortar 
[pestle] he gave to her. So now, again, another thing he took out 
of his bosom, which was a small pot. Now, again, another thing, he 
gave her in the next place, a bone. Now, he said: "This, verily, is 
what thou wilt continue to eat." 

Now it was so, that below [herj all manner of otgon [malefic] male 
man-beings abode; of this number were the Fire-dragon, whose body 
was pure white in color, the Wind, and the Thick Night. 



3 
i 
5 

6 
7 
8 
9 

10 
11 

12 
13 
U 
15 
It) 



o'die'nonniak da'shago'si'na", o'ne"'-kho' ne"ho' ho'shagoiiV'den. 

she bent her lieacl he her legseizeil, now and there hence he her 

forward Ijody cast down. 

Da', o'ne"' ne"ho' ieiadon'die'. O'ne'" di'q iie"'ho' haiadon'- 

So, now there her body was Now more- there his body 

falling. over floated 

die' ne"' Gaha'ciendie'tha' Ononwa°'da":r' Ni'haia do"de"' ne" 

along the It Fire Dragon it lis) white 



nige"'' kho'' na'e' ne"' honwa""shea'se'ak 

and verily. the he was jealous of him 



that 

it is 



so his body is in that 

kind 

lie" Hage'-'tci. O'ne"' 

the He Ancient Now 

One. 



ne''ho" wafida"go' ne" o'ni'sdfi" ne" onen'o"', o'ne"'-kho" 

there he it took the it ear the it corn, now and, 
ont 

o'shaga'ofi'. Ganio"' wa'eie'na' o'ne'" ne''ho" ienias'dagon" 

he her it gave. So soon she them took now there her bosom in 



verily, 



she 
them 



aun'iat. 

placed 



O'ne""' o'ia' ne'wa ne'' 

Now it next in tliat the it mortar so it is small 

other order in size, 

ne"-kho' ne" hetgen'oiT ne" ganiga"da, dedjia'o"' o'shaga'on'. 

that and the upper (one) the it pestle. Ijoth he her gave them 

( — it mortar) to. 

a'e' o'iil' dafida"go' haniasdagon", ne" ne'wa' 



Da', 

So, 



ne"' 

the 



ne 

tile 



o ne 

now again 

gana""dja' 

it pot 



ii other 

(is) 



so it small 
in size is. 



he it took 
out 

O'ne"" 

Now 



it bone (is) 



e seg seg. 

thou it wilt be in 
the habit of eating." 

Da', o'ne° 

So, now 



one" 

now 



he" 

where 



o'shaga'oii\ 

he it her gave to 



his bosom in, 

a'e" o'uV-kho' 

again it and 

<.lher 

O'ne"" waeil"': 

Now he it said: 



that next in 

order 



ne' 



ne wa 



the next in 

order 

•' Ne" na'e' 

•■That. verilv. 



niiodie'e"' ne" e'da'ge' hadi'na"ge' ue" 

so it is being the below they (m.) are the 

done dwelling 

Ga'ha'ciendie'tha' 

It Fire Dragon 



ne 

the 



honnondi;i'dat'go"'s ho'dio"de'"; ne" 

they are otgon-bodied of all kinds; that 

(are muletiej 

Ononwa-'da'a"" Ni'hai!vdo"de'", kho" ne" Ga'"ha", ne" gwtV'ho' 

it white (is) so his body is in kind, and the It Wind, that next to it 

ne" Deiodsi'sondai'ko"". 

the It Thick Night. 



SENECA VERSION 



225 



jSow, they, the iiiali' iimn-heinys, (■(.nuiscled toilet Ik t. iiikI thi.'V said: 
"Well, is it not prohalily possilile for us to give aid to the womaii- 
beiiig whose body is 1'alliiio- thence toward us '. " Now everv one of the 
nian-heing's spoke, sayiny: "l, perhaps, would lie ahle to aid lier." 
Black Hass said: '"l. pcrhajis. could do it."" They, the nian-heings, 
said: ■" Not the least, perhaps, art thou ahle to do it, seeiny that thou 
hast no sense [reasonj.'" The Pieker(d next in tui-n said: "I.perhaj)s, 
could do it."" Then the man-l)eing\s said: "And again we sav. thou 
canst not do even a little, becau.se thy throat is too long [thou art a 
gluttoii|."" .So now Turtle spoke, saying: "Moreover, perhaps. I would 
be able to givi> aid to the person of the woman-being." Now all the 
man-beings t-onfirmed this proposal. Now, moreover. Turtle floated 
there at the point directly toward w liicli the body of the woman-])eing 
was falling thence. So now, on the Turtle's carapace she. the woman- 
being, alighted. And she, the woman-being, wept there. Some time 



Da'. o'ne" 



waadias'hen. Waen'tii": ''(twc". 

They itsaiii: •Well. 



iIk'v ( 111.) held a 
C'ouiu'il. 



gen non" 

i-an it iterhaps 



not it pos- we should li./ at.! 

sible (is) it li. dii 



da'a'on" aedwagwe'ni" aethii;rdage'"ha" ni'gc"" ne"' iagon'gwe' 

we her sliimld aid .'.ueli it is the slie man- 

lieillg (is) 

daieitl'dofi'dicT" O'nc"- ha'de'ion hadi'snie's, hennon'do"': "1", 

theilee her l.(.dy is N.iw everv .me ..[ th.-v on. ) si...l;e. thev (m. l it sai.l: "I, 

falliiiK'"' thi-lM 

uon'' tigegwe'ni" ;ikheia'dage''ha"." Ogii"'gw:l" wacn"': "I"', 

per- liteouldd.j I her eoilld aid." It lilaek Bas,s he it sai.l: "I. 

hap.s, 

nofi" agegwe'ni'."" Waefi'ni': " De'o.sthofi" non" de'sagwe'nion', 

per- I it enuld .1.1." Tli. y it said: "Not a little, 

haps. 

so"'dji' de"sa"ni'go"t." Ne"' ne'wa' 

beeause th.m hast no That 

(too utterly) sense." 



I>er- 
haps 



ne.xt ill 
order 



ne 

the 



thon art ahh- to .1o it, 



waen : 

he it said: 



"-5 



non 

per- 
haps. 



agegwe ni . 

I it e..lll.l d..." 



^^'ae^^ni" 

Thev it saiil 



kho" 

an.l 



ogenujes 

It Piekerel 
(=it tish long) 

a'e': " De"o.sthorr' 

again: "Not a little 



de'sagwe'nioiT. so"(lir saniado'wis." Da', 



then hast no sense. 



heeaiis.' th.in art a glutton." 
(t.i.i utterly. 



waa'sniet ne"' ha'no'wa' waen": 

bespoke the It turtle he it said: 



one ne ne wa 

.s... now that iie.xt in 

..r.ier 

I"' di'q nofi"' agegwe'ni" 



more- 
over. 



akheiadage'iia" ne" 

I her e..iil.l ai.l lie- 



per- 
haps. 



I it .'..uM d.. 



iagoiTgwe"."" O'ne"' gagwe'go"" watidii" 

Now it all 



she nian-I.eirit,' 

(isl.' 



wani'iid. O'ne"" di'tj iie"'ho" 

there 



(the) Now. 

matter. 



ha"'sko" he'ofiwe' odoge""do"' ne" 

he fl.iated the where it is ohj..'eti\'e the 



more 
over. p,,i,il 

daieia'don'die" ne" iagoiTgwe". Da', o'ne"' ne"''ho' ga"nowii"'ge 

tiienee her body is tln> she man- .So, now there it turtle on 

falling being is. 

o'die'diofi'dsl't. O'ni''" di'(| 

she alighting .v.iw. more 

.stepped. over, 



thi.y .-..n 10 
hrme.l 



ne"''ho' wa"o"s'daei'"i" ne'' iagon'gwe'. 

there she wept the she man-being 



11 

21 
13 



21 KTH — Oo- 



-1.5 



226 



IKOQUOIAN COSMOLOGY 



[ETH. ANN. 21 



afterward she remembered that seeming-ly she still held [in her hands] 
earth. Now she opened her hands, and. moreover, she scattered the 
earth over Turtle. As soon as she did this, then it seems that this 
earth grew in size. So now she did thus, scattering the earth very 
many times [much]. In a short time the earth had become of a con- 
siderable size. Now she herself became aware that it was she herself, 
alone seemingly, who was forming this earth here present. So now, 
verily, it was her custom to travel aliout from place to place contin- 
ually. She knew, verily, that when she traveled to and fro the earth 
increased in size. So now it was not long, veril}', before the various 
kinds of shrubs grew up and also every kind of grass and i-eeds. In 
a short time she saw thei'e entwined a vine of the wild potato. There 
out of doors the woman-being stood up and said: "Now, seemingly, 
will be present the orb of light [the sun], which shall be called the 



1 

2 
3 
4 
5 

6 

7 

8 
9 

10 
11 
12 
13 

14 



'Gain'gwu' na'ioii'nishe't o'ne"' wa'agoshaa"t ne" ie'a' gwa" 

Somewhat so long it lasted now she it remembered the she it seem- 

held, ingly 

ne" oe"da'. ©'ne"' wa'o"'tcagwai"si\ o'ne"'-kho' di'q ne"'ho' 



the 



it earth. 



Now 



she her hand opened, 



and 



more- 
over 



o'diofido'gwat ne" ga'no'wa'ge". Ganio' 

she it scattered the it turtle on. So soon as 



seem- 
ingly 

we'so' 

much 

(it is) 



na'e' o'wado'diaJv nen'gen' ne" 

verily, it grew this it is the 

ne"'ho' na'e'ie' o'diofido'gwat ne" 

thus so she it she it scattered the 
did 



thus 

oe"da'. 

it earth. 

oe"da . 

it earth. 



so she it 
did 



Da', 

So, 



agwas 

very 

(just) 

o'ne"' 

now 



he" 

where 

Da', 

So, 

ne" 

that, 



Dadjia*'shon 

In a very short 
time only 

gain'gwa' niioefi'djiV o''wa'do"\ O'lie""' \va''enni'na"dog 

somewhat so it earth is it became. Now she it noticed 

large 

gaon'hofi'' gwa^'shon ieV^ioiTurs nen'gen'" ne^' ioen'dja'de' 

.she herself seemingly she it makes this it is the it earth is 

only present. 

o'lie"" ua'e^ gen's deiagodawefi'nie' diiawe^^'o"'. Gono""do"' 

now, verily, cus- she is traveling about without ceasing. She it knew 

tomarily 

na'e' oVado'diak ganio" deiagodawen'uie'. Da'. o'ne"" 

verily, it grew so soon as she would travel about. So. now, 



dr 



q 



more- 
over. 



de'aofini'she'on' o'ne"' na'e' 

it did not last long now, verily, 



o'skawiVshoiT'o"' 

it bush of variiais 
kinds 



they (z.) 



ne^' ha-deio'eo"dage^ DadjuV.shoil' o'ne"' 

the every grass (plant) in In a very short now 
number. time only 

ne^' onen'no"'da'-on'we' o''o"''ya\ O'ne"'', ne" 

the it wild potato (native) it vine. Now. the 

iagon'gwe' ne""ho' a'sde' o'die'da't, o'ne"'-kho' waa'ge"': "O'ne"' 

there out of she stood up, Now and she it said: "Now, 



do'diak, ne"'-kho' 

grew up, that and 

wa'e'ge"' owadase" 

she it .saw it is entwined 



she man-being 

(is) 



out of 
doors 



gwa" e"gaa'gwa'a'k ne" endek'ha' e"gaiaso'ong." Doge"'s sede"- 

seem- it luminary will the day pertain- it will be called." U is true early in 



ingly, 



be present, 



ing to 



HEWITT] SENECA. VERSION 227 

diuiiial one." Triily now, oarly in the niorninj;-. the orh of light aro.se, 
and now, moreover, it started and went thither toward the plaee where 
the orb of light goes down [sets]. Verily, when the orb of light went 
down [set] it then liecauie niglit, or dark. Now again, there out of 
doors she stood up, and she said, moreover: '"Now. seemingly, next 
in order, there will be a star [.spot] present here and there in many 
places where the sky is present [i. e., on tlie surface of the sky]." 
Now, truly, it thus came to pass. 80 now, there out of doors where 
she stood she there pointed and told, moi'eover, what kind of thing 
those stars would be called. Toward the north there are certain 
stars, severally present there, of which she said: "They-are-pursvung- 
the-bear they will be called." So now, next in order, she said another 
thing: "There will be a large star in existence, and it will rise cus- 
tomarily just before it becomes day, and it will be called, "It-brings- 
the-day.'" Now. again she pointed, and again she said: "That cluster 
of stars yonder will be called 'the Group Visible.' And thej', verily, 

djia' o'nc"' dagaa'gwit'ge'''t. o'ne"' di'q hoVa'defi'di" he'' ga'a'- 

more- it starti'd where it 

over luminary 

ho'gii'a'gwe"'! o'ne"' wai" 

tliither it orb ^tf now of 

li^'ht i^et cour.se 



QKirn- now 
ing 


Ihcncc it luminary came now l 
forth, 


gwe"'s-gwa 

sets direction 


ho"we\ 

thither it 
went. 


Ne'' iio'nr'"" 

That tlu-tinu- 


wa"o''ga'. 


O'ne"' a'e" 


ne''"ho" a'sde 


it became 
niglit. 


Now Hg^aiu 


there mit (if 
dours 



o'die'dat, wfi'a'ge"' di'q: 

site stood up, she it said more 

oven- 

"O'ne"' gwil" ne'wa' ('•"gadjr'so""'deonniorig lie" gao°'hia'de\" 

"Now seem- next in it star will be present where it sky is jiresent." 

ingly order plurally 

O'ne'" dogc"'s ne"'ho' niiawe""o°'. Da', o'ne"' as'de' he'oiiwe' i'iet 

Now it is true, thus so it came to pass. So, now out of the place she 

indeed, doors where stood 

ne'''ho' W!Vo""tcade"'. WiX'a'ge"' di'q ne" na"''ot e"gaiaso'ong hoi'- 

there she pointed with she it said more- that such kind it will be called those 

her tiiiger, over of thing 

gen' gadjrso"'diV'sho"". Otiio'we'ge'-gwii' ne'"ho' gadogen'iio"' ne" 

it star is sc\'erally. It is cold direetioit there it is certain one the 

severally 

gadji'so"'de'onnio"" ne"' ne" "Nia'gwai" hadishe" e"gaiaso'oiig," 

it star is present (tixeil I that the "Bear they(m.)are it will be called," 

plurally pursuing it 

waVge"'. Da'. o'ne"' o'itV ne'wtV waVge'": "Ne"' ne" 

she it said. So, now it other next in she it said: "That the ^* 

( is) order it is 

e"gowanen'ofig gadji'so""dii" e"ge"'k. e"tga'a'gwitge"\seg tho"hii' 

it will be large it star it will he it will Ijc in the habit of nearly 1*-* 

rising 

geil's lie"' e"io"hen't ne"' e"gaiaso'ong Tgefiden'witha'."" O'ne" 

custom- the it will become that it will be called It day brings." Now 

arily day 



o'ia' wa'o""tcade"", a'e"-kho' w:i"a'ge"": "Ne" hi'geiT wa"go"sot 

itother she pointed her again and she it said: "That tiiat one it group is 

(is) finger, it is present, 

odji'so""dii"'sho"" ne"' (''"gfiiaso'ong, Gatgwa"'da". " Ne" na'e, 

it star (is) severally that it will be called, It cluster is present. That, verily 



11 

12 
13 



'228 



TROQUOIAN COSMOLOGY 



[eTH. ANN, 21 



will know [will be the sign ofj the time of the year |at aJl times]. 
And that [groupj is ealled 'They-ai'e-d;ineing.""' So now. still once 
more, she spoke of that [which is called] ■' She-is-sitting." [ She said]: 
"Verily, these will accompany them [i. e., those who form a group]. 
' Beaver its-skin-is-spread-oiit,' is what these shall he called. As soon, 
customarily, as one journeys, traviding at night, one will watch this 
[group]." Some time after this, she, the Ancient-bodied, again spoke 
repeatedly, saying: "There will dwell in a place faraway man-beings. 
So now, also, another thing: beavers will dwell in that place where 
thei-e are streams of water." Indeed, it did thus come to pass, and 
the cause that brought it about is that she. the Ancient-bodied, is, as 
a matter of fact, a controller [a godj. 

So now, sometime afterward, the girl maivbeing, the oti'spring of 
the Ancient-bodied, had grown large in size. And so now there was 
also much forest lying extant. Now near ])y there was lying an 



hi'gefi" e"gaiende'iak he" niwadoshi'ne's ne" gaia'so"' hi'geiT 

that it is callt'fl this one 

it is 



that one it will know it (will be where j\ist it year is in its 
it is tlie sign of it) course 

De'honnont'gwe"'. 

They are iluneing. 



Ieniu"'ciot. 

She is sitting. 



Da'. 

So. 

na'e' 



still 

hi'sreiT 



ne 

that 



ne wa 



111 H'en 



Ne"' na'e' lugen" e"weiine sesf 

That verilv this one 

it is 

haditgwiV'da. Na"gania 'go"" (xa'sa'do"" ne"' e-gaiaso'ong hi'gefi'. 

Beaver iRodentteri It ,si>reaci that it will be called this it is. 



It will accompany 
Ihein 



next in this one 

order it i.s 

nige""' ne" 

that is the 

to say 



they im. i are a 
cluster (Hxedi. 



It s|)reail 
skin is 



Ganio"' gen's de"iontha'ak ne"' 

So soon as cii.stom- one will start to that 



wen iiie 

travel 



cu.stom- 
arily 

ne" 

the 



one will start to 
travel 



e"iontga'io"" hi'gefi' de"ionda- 

one will watch it this it is one will 



night 

(itis)." 



(xain'gwa' 

Somewhat 



HO it is dis- 
tant 



ae 

again 



ne" EiiVdage""tci', wa'a'ge"": 

the She .Ancient- she it said: 



bodied (is). 

re'e"' he'onwe'. Da', 

far the nlace So. 



"P>"'hadina"geg' 

'They (m.) will dwell 
habitually 



wae\snie cion 

she spoke repeatedly 

ne" on'gwe' 

the man-being (s) 



o'iii" kho' e"gana"ge'g ne" na^ganisVgo" 



the place 
where. 



10 

1.1 

12 
13 
14 



honwe'-gwfi' 

placi.' direction 

we""'o"" ne"' 

camelopass that 

Eiii"dage""tci'. 

She Anck'iU- 
bodied (is). 



:his It IS 



the 



kho' we'so' 

:ind iniu-li 

(it is) 



it other and 

(is) 



it (z.) will dwell 
habitually 



it beaver 



lie'ofiwe' tge"'h:unl(''niu"'/' Dog*e"'s 

there it stream i.s It is trtie 

plurally present." 

he'' lewenni'io' 

for that She Master (is) 
(where) 



the place 
where 

ne" 

the 



gaion ni 

it it causes 



ne"''ho' 

thus 



it matter of 
fact (is) 



niia- 

so it 



ne" 

the 



gam gwa 

somewhat 

iagon'gwe'. 

she man- 
being, 

ga'ha'daie"". 

it forest lies. 



na"iofi'nishe"t o'ne"" we'so 

now 



so it is (long! 
lasted 



legowa lit 

she large (is) 



,-,a' 



much 

(it is) 

Ei;"i"dag(''""tci" goa'wak. Da'. o'ne"' 

she .Vncient- her So, no^y 

Ijodieil offspring. 

o'ne"' do'sgen'o"'shon' ne"'ho, 

now near by only. there 



Da'. 

Sit, 



HEHiTT] SENKCA VERSION 229 

upniotcd tive. wliciTciii it was tli;it slic, the child, was alwavH at play. 
C'li.stoiiiarily .-^hc f<\vuiiu-. perhaps; and when she hceatiic wearied she 
would descend fruiii it. 'Plu're on the yrass she would kneel down. 
It was exceedin_i;-ly deliuhtt'ul. custoniurily. it is said, when the Wind 
entered; when she became aware that the Wind continued to enter her 
body, it was deliehtful. 

Now sonietiiue afterward the Ancient-bodied watched her. nnising: 
'■ Indeed, one would think that my (man-beino'] otl'spriny-'s body is not 
sole (i. e.. not itself only J. ■■ IIo." she said. " hast thou never custom- 
arily seen someone at times T" •■ No." said the .i;irl child. Then she, 
the Ancient-bodied, said: •• 1 really believe that one would think that 
thou art about to u-ive birth to a child."" So now. the girl child told it, 
sayinu-: -"That [l say] there [at the swing] when, customarily. I would 



gaieiigii'sa'de' ne" no" h(>'onwe' diiot'gont • gotga'ni(>' ne"' 

''itvipturnerttree iIk.i Hi.- Hi.. |. lace at nil times she is iilayiuK the 

WhlTf 

icksfr'a". Ne"' gen's godonwi'diV'do"" noiT'. O'ne"' gen's 

she cliild. That custom- she it was swiiiKinf; perliajis. Nirw enstom- 



lit is| arily 



arilv 



3 

4 
5 

6 



gotce""'do"- o'ne'" ne"'ho- wa"endia"'de"t. ()geo"dia"'ge- ne"''ho' 

she was now there she ciescentled On the grus-s there 

wearied (hiyciowu) 

o"diondosho'don". Odo"kda"gi', ia'ge"\ geii's os'gas ne" 

slieKot cm her knees. U is at the it is said. eiistoin- itKives that 

e.xtreme, anly pleasure 

no'ne"- daga'iint, ne"'-ho' o'ne'" gen's wa"enni'na"dog ne" 

the lime ititen- there now enstom- she it notieed I felt ) the 

mow) tered, 'irily 

o'ne"' eia"dagon' hewe'tha" ne"' ga"ha, ne" ne" os'gas. 

now her body in thither it i.s the It wind, lliat the itKives 

enterini,' pleastire. 

O'ne'". eain'gwa" n:i"ionni'she"t o'ne"" wa'ega'en'ion" ne"' j 

X,,w, .somewhat .soithusted now she it watehed the 

Iege""'tcr WiVeiT' agwa's aieiT' the""'e"" de'djiagoiifdo'sga'a' 

She Anoient she just i>ne would not it her body is sole 

one mnsed think is 

ne"' khe"a'wak. '"Ho',"" waa'ge"", ••He""e" ge"" dewen'do"' 

the my (anthropie) "Oh," slie it said, "Not is it not eyer 

ehild. 

gefi's de'songa"' de'she'ge"" T" ■•The""e"'."" wa"u'ge"" ne"' eksa"':!'. 

custom someone thou see.st one "Not it is," she It said the she ehild. 

arily en^lomarily?" _ 

O'ne"" wiVa'ge"" ne"' Iege""'tci": "•AieiT'shon" e"-,sade"dorr, gi"' 

Now she it said the She Ancient "One wiaild thcai wilt Riye birth I 

One: think oidy to a child, think, 

■In' noil"'."" Da', o'ne"" waonthiu'wf ne" eksa'Ti', waVge"': _^ 

per- prob- So, now she it told the she child sheitsiiid: 1-J 

haps, aVjly." 

"Ne" ne"' ne"'4io" gefi's ne"' o'ne"" o"gade"nio"so'de"' ne"'"ho" ,, 

"That the there custom- the now I knelt down on my there ^'' 

arily knees 

gen's o"geni'nirilog he"' ()"wade"no""'da" ne" ga'"ha ne" 

enstom- I it felt where it itself burieil the It wind the 

urily 



s 
11 



230 IBOQUOIAN COSMOLOGY [eth. ann. 21 

kneel down, I beciune aware tliat the Wind inclosed itself in my l)udy." 
So now, .she, the Ancient-bodied, said: " If it be so, I say as a matter 
of fact, it is not certain that thou and 1 shall have good fortune." 

Sometime afterward then, seemingly, [it became apparent] that two 
male children were contained in the body of the maiden. And now, 
verily, also they two debated together, the two saying, it is said, cus- 
tomarily: "Thou shalt be the elder one," "Thee just let it be," so 
it was thus that they two kept saying. Now, one of them, a male 
person who was very ugly, being covered with warts, said: '"Thou 
shalt l)e the first to l)e born." Now the other person said: ''.lust let 
it be thee." Now he, the Warty, said: " Just let it be thee to be the 
first to be born." "So let it be," said the other person, "thou wilt 
fulfil thy duty, perhaps, thou thyself." " So be it," verily said he, the 
Warty. Now, he who was the elder was born. And then in a short 
time she [the Ancient-liodiedj noticed that, seemingly, there was still 

gia'da'goiT." Da', o'ne"' wa'a'ge"' ne" Iege"'-'tci': "Ne" ne"ho' 

1 my body in." So, now she it said the She Ancient "That it matter 

One of fact 

ne" diefigwa^shoii' uiongiacliurshwiio"he't de'oi'wado'gen'." 

2> the if that only bt- it us good fortune would give it is an uncertain 

matter." 

Gaiil'sfwrr UiVionni'she't o'ne"" ne'' ^'w:!'' ne'' deiksri""a' 

o Snmewhat so it lasted now that seem- the they (m.) are 

ingly two children 

der'no"t ne" ne'' euTda'goiT ne" euVdase-. Da', o'ne"^-kho' 

4: they (m.) two that the her body in the she maiden. So, now and 

aregestating 

na'e' deodii''hwage'he"\ la'do'", gi''o"\ geii's: ''' I's e"sego- 

5 verily they (m.) two are con- They(ni.1 it is said. custom- "Thou thou wilt 

tending in dispute. two it said. arily: 

wanrMl'ong/' ''I's gwa''," nige"'' gen's ia'do"'. O'ne"' ne" 

(> be the larger "Thou just," that is custom- thcy(m.) Now the 

(elder) one." to say arily two said. 

shiiia^'dat ne'' agwa's haet'ge"', ne'' ne" hono"''bi"dae' waen": 

T one he is that very he is ugly, that the he is covered with he it said: 

person wurts (pimples) 

''I's e"tcadie'e"t e"'senna"'gat." O'ne"^ ne" shilia'dat waen": 

<-> "Thiiu thou "wilt take thou wilt be born." Now the one he is a he it said: 

the lead person 

'I's gwa"." O'ne'" ne" Hono"'hi"dae' waen": "I's gwa" 

Thou just." Now, the He Warty he it said: "Thou just 



9 



e"tcadie'e"t e'"senna"'gat." 

10 tliiiuwiltbe thou wilt be "So bt' it," he it saiii the one he is a 

thf first born." person, 

"e"'si'waie'is gwa", noii" na'" i's'il'." '"Nio"," na'e' waeii" 

11 " tlioti it wilt fultill just, p>er- this t lion per- "So be it," verily he it said 

haps, sonally." 

ne" IIono"'hi"drie\ O'ne"' wai'nna"'gat nige"" ne" hago'wane"'. 

^-' the He Warty. Now he is born this it is the he large one. 



SKNKCA VERSION 



281 



anotht'i' to be born. Th(> other hud been born only u short time when 
this one was also born. They had been born only a very short time 
when their mother died. There, verily, it is said that he, the Warty, 
came forth from the navel of his mother. 80 nt)W, verilj', she, the 
Aneient-bodied, wept there. Not long after this, verily, she gave 
attention to the twins. As soon as she finished this task she made a 
grave not far away, and so she there laid her dead offspring, laying 
her head toward the west. So now, moreover, she talked to her. She, 
the Ancient-bodied, said: "Now, verily, thoii ha.st taken the lead on 
the path that will continue to be l)etween the earth here and tlie upper 
side of the sky. As soon as thou arrivest there on the up))er side of 
the sky thou must carefully prepare a place where thou wilt continue 
to abide, and where we shall arrive."' Now, of cour.se, she covered it. 



Da'djia"' o'ne"'-kho" 

In a short now and 

time 



wa enni na dog 

she it noticed 



ne 

Ihe 



e"na"'giit. Drrdjia''shofi' hona"g;i'do"' 

lie is horn 



he will be 
boni. 



In a short time 
oiilv 



O'ltl 

it 
other 

now 



waenna"'gat. DiVdjiiV'shorr ninti"ga'do"* 

he was born. In a short time 



they (m. ) two 
are born 



o ne 

now 



III. 



seem- 
ingly 

ne" 

that 



she died 



still 



ne wu 



next m 
order 



ne 

the 



shagodino^'e"*. 

she their mother is. 

daaiiVge°'t he" 

he came forth where 



Ne"'ho' na'e 

There, veril; 

diiago'she^'dot 

just shu lirts liff 
navel 



gi"o"-, 

it is 
said, 



ne" 

the 



ne 

llle 



hono"e"'. Da', 

his mother. So. 



Hono"'hi"'dae' 

He Warty 

o'ne"' na'e' 

now verilv 



Wil'on'sdae 

she wept 



ne 

the 



'he""'e"' (UVaonni'sheV)"' o'ne"' 

Not it is it lasted now 



Eiu'dage°"'tci'. 

She Ancient- 
bodied. 

dei'khe"'. 

they (m. I two 
are twins. 

na'e" wtveiadon'ni" dosgen'o"'shorr, da'. ne"'ho' wa'ago 

now verily she made a cave just near by, so, there she 



na'e' o'thofiwadi'snie' ne 

verilv she them cared for Ilu 



Ganio"' waondienno"kde"' 

So soon she completed her 

as task 



iff'shen" ne"' 

her laid the 



wa agogoen . 

she her scalp (head) 
laid. 

Eia'dage""tci': 

She Ancient- 
bodied ; 



she made a eave 
(hole) 



gou'wak-gen'ofi-, he" gaa'gwe""s-gwa'' ne'^'ho' 



her 
offsprin 

Da'. 



where 



it snn sets direction 



o lie 

now. 



di'<i wiVagothu'has. Waa'ge"' 



more- 
over 



she her talked to. 



She it said 



■O'ne"' i'.s na'e' o'satha'hon'de"' nefi'gen' 

"Now. thou verily thou it path hast taken this it is 



ioen'djade' gaon'hia"ge' he"iotha*hinon'ong. 

it earth is sky on it path will have its 

present course. 

he""eio"' ne" e'aon'hiu 'j^e' e"'se'eionnia'norr 



thou wilt 
arrive 

oii'diVk, 

continuu 
to abide, 



the 



f'-kho' 

we two 
(we and) 



he'onwe' 

the place 
where 



thou wilt make 
preparations 

he"iagwa'io"'/' 

there avc shall arrive. 



Ganio'' 

So soon 
as 

he'ofiwe* 

the place 
where 

O'ne" 

Now 



there 

ne"' 

the 

he" 

where 

ne"'"ho' 

there 

e"-si"di- 

thou wilt 

wai'i* 

of 
course 



10 

11 
12 
1.3 

li 



232 



IROQUOIAN COSMOLOGY 



[etH. ANN. 'JI 



So, now. only thi.s was left, that she customarily cared for tlic twins, 
the two children. 

Again, after some time, it is said, tlie two male children were of 
large size, and verily, too, they ran alxiut there, customarily. After- 
ward, the elder one, being now a youth, questioning liis grandmother, 
asked: "Oh, grandmother, where, verih-. is my father^ And who, 
moreover, verily, is the one who is my father? Where, moreover, is 
the place wherein he dwells T" She, the Ancient-bodied, said: " ^'eriiv, 
that one who is the Wind is thy father. Whatever, moreover, is the 
direction from which the wind is customarily blowing, there, truly, 
is the place where the lodge of thy father stands." "So be it," rt^plied 
the youth. So now, verily, the youth stood out of doors, and now he, 
moreover, observed the direction of the wind. Avhence it Mas blowing; 
and this too he said: '" I desire to see mv father, and the reason is that 



wa onwe sa . 

she it covered. 



8 
9 
10 
11 
1-2 
13 
li 



Da'. 



o ne 

now 



ne"'shon' we'gefi" de"wadi''snie' nig-e"" 

it is left 



ne" dei'khe"-. 

the they (ra. ) two 
are twins 



ne"' dei'ksa'a 

the 



Uiat only 



she will attend to that it is 
two persons 



they (m.) two 
are children. 

(xain'oT'wa' a'e' na'ionni'she't o'ne°", o'i''o"'. 

Somewhat again so it lasted now. it is said. 



dei'ksa'a', o'ne 

they (m.l two now 

are" children, 

wafida ' o n M u n ' 1 1 e * ' 

he it a-sked the 

O'shagD'oii'dofi" ne 

He her asked iht- 



deigowa'nfn no'' 

they (ra. ) two are ihe 
large 



•-kho' 

and. 



lui e 

verily, 



deidak'heV. 

the.v I m.l two 
nill about. 



hagowa'neiT, o'ne"' na'e" liaksii"dasc"'a'. 

he (is) large, now, verily, he (is) a youth. 

ho"i;ot' waefi"': "Aksof, gain"' di'q na'e' 



hisffraud- 
mother 



he it said: 



( tlu 



ha"nl' < 

he is my 
father'.' 



Gawe"' di' 

Where, 



morf- 
over. 



Son*' 

Who 

non" 

jterhaps, 



di'q 

more- 
over 



kho- 

and 



na e 

verily 



'• My grand- 
mother, 

nige""' 

that it is 



gwa gwa 

in directir)n 



thana"'ge" ( " 

Ihere he dwells?" 



where more- verily, 
over 

ni*' ne'' ha'nf? 

the I the he is my 

lather? 

Wrfa'oe"' iR>' 

She it said the 



Ne" 

That 



Eia'dage^'.'tci 

She Ancient- 
bodied: 

Gain" di'q gwa'gwa 

Wliere mori 
ovei 

thono""sot 



wai r 

of course 



lli'gen" 

this 
it is 

diioas'ont' 



ne 

the 



he is thy 
lather 



ne" (Ta'"hii', 

the It Wind. 



in direc- 
tion 



noil" ne''"ho"-gwa' 

])erhaps there direction 



ne 

the 



hak.sa'dase"'a". 

he v(.)uth. 



gen ,s aiioagont ne 

custom- there it ^\ind that 

arily is fixed 

ne" i;i"'ni." ""Nio"," waen"' 

there his lodge the he is thy "So be it," he it sstid 

stands father." 

Da', o'ne"" na'e" as'de" o'tha'dii't ne" 

So, now, verily, out of he stood the 

doors 

di'q waatga'iofi" he'onwe'-gwa" diioiigofit'; ne'' kho"' 

he it watched the place where there it wind is that and 

in directit.'ti coming: 

ha'do"" ne"' ne"' dewagadoendjoiTni' ae'ge"" ne"' ha'nl'. 

he it kept that the I it need 1 him should the heniv 

sa>-lng .see father 'is. 



he youth, 



more- 
over 



Vne"' 

now 



ne" 

the 



ne 

that 



i:::v.-!TT] SENECA VERSION 283 

lie w.iuld ,i;ivc iii(> aid." Now. lir said: " Fur voudcr stands the lodye 
( r inv father, the Wind; lie will aid me: he will make the bodie.s of all 
tlichindsof animal [iiian-lieings]; and liyall iiieans still something- else 
t!iat Mill he an aid to nie." So now he started. lie had not gone far 
when in t!ie distance ill' saw the place where stood the lodye of his 
father. lie arrived there, and there a nuin-being abode who had four" 
children, two males and two females. The youth .said: "'I have now 
ariived. < ) father, it is necessary that thou shouldst aid me. And that 
wliith I need are the game [aiiimalsj and also some (jther things."' 
They were all })leased that they saw him. So now lie, the Ancient, 
their father, .said: "So let it l)e. Truly I will fullil all of thy require- 



diioi''wa" 


nc 


'■' aagiadage'iia'." 


O'ne"' waefi"': 


■•Hoiiwe'-gwa" 


there it is 
reason 


til 


1 


lie me should aid." 


Now- ln' it said: 


■' Where in ilireetion 


thono"'so't 




lie"' 


ha'nl' ne"' 


(ia'dia'. ne"' 


(''"•i>'ie'na"wa"s. 


there his lo<lt<e 
slaiuls 




tlie 


he is my tin- 
fatlier 


It Wind. tlial 


lie me will aid. 


e"'a'cioriiir 




ne"' 


lia"deganio"'( 


lage": tgagoir' 


"a''so""-kho' 


he it will make 




the 


e\'ery it animal k 
in number; 


ind (is) by all means 


still and 


ha'gwisde"' 

something 




gie-' 

.some of 
them 


ne" o'ia', ne' 

the other thai 
it is. 


' gagwe'go" e 

I it nil 


"ai;ia"dai'-e"ha"." 

hv iiic will iiiil." 


Da', o'lie" 




waa' 


•'dendl'. The""e 


■'" de'we'e" deawe'non" o'u«'"" 


So. now 




lie 


started. Not it is faraway 


he wont now 



Ne"*' ne*' (lewagadoefuljcnVin' ne'' ii'anioVhoii''o"' ue''kho* nc"' 

That thu it niL' is nfccssiiry lor tlit' it game (collcctivf. i that mid Ih-.- 



hjV'u-wisdr'"' gie*' 


ne-' 


o'ia"."" 


tiagwe' 


K 


o" 


waerinadtjn'ha'en' 


anything some of 
them 


the 


it other." 


It all 






they were pleased 


IK'*' wa'onwage"''. 


Da', 


o'ne"' 


waen"' 




ne" 


Hage""tcr ne" 


Uu* they him saw. 


So, 


now 


he it said 




the 


He Aneient the 



waa'gr"' hnfiwc'-o-wu* tt;'an()"'s()'t. ( )'ih''"' ii(''''h()' wau'iu"' iic"'Mi(>' 

be it siiw wIuTr in <lire<:'lii'ii tliere it lodge Now there he arrived there '-^ 

stands. 

hr'"'(li()"" ne"' hofi'gwe', g-e'i"" ni'ok.sa'da'ie"", deiias'he* deidji'- 

lie jilnxlc ilie he man- four so many he has ehil- they (m.) two tliey (ni.) y 

l>eing is. dren. are i)er.stins two are 

male 

ivd\ d('*^'iias'he' degnT'o"". \\'a('rr' ue*' haksa'da-se^'a": "' Cue"" 

they ( 1". ) two are they ( f. » two He it said the he youth: "Now b 

[lersons are female. 

o'gio""': Inrni'. ne'' ne"' dewagadoendjon'ni' a.s<^-iiVdag'e''hri\ 

T have uh, my thai (he it nie is necessary for thou me sliouldst 1* 

arrived; lather, it is, ai'I, 



u 

12 



•iThe use of the number four here is remarkable. It seems that the two female ehildren are intro- 
duced merely to retain the number four, since they do not take any part in the eventsof the legend. 
It appears to the writer that the visiting boy and his warty brother are here inadvertently displaced 
by the narrator by the substitution of the two girls for the reason given above, owing to his or a 
predecessor's failure to recall all the parts of the legend. This form has emphasized the importance of 
the twins to the practical exclusion of the other brothers. In the Algonquian Potawatomi genesis 
narrative, which, like those of its congeners, appears to be derived from a source cc^mnHm to both 
Iro<iuoian and Algonquian narrators, four male children are named as the offspring of the personage 
here called Wind. For the Potawatomi version consult De Smet, Oregon Missions, page yi7. 



234 IROQUOIAN COSMOLOGY [eth. anx.21 

ments iu comiiifj- here. In the first place, however. 1 will that these 
here, ye mj' children, severally shall amuse yourselves somewhat by 
runnino- a race. I have a flute for which ye shall contend one with 
another, whereby ye shall enjoy yourselves. And I say that ye shall 
make a circuit of this earth here present, and al.so that ye shall take 
this flute." So now they stood at the line whence they should start. 
Kow the visiting youth said: "I desire that here shall stand he, the 
Defender" [the False-face, He-defends-theni], that he may aid me." 
Truly, it thus came to pass; the Defender came and stood there. 
And now, moreover, the youth said: "And I say that thou must put 
forth thy utmost speed for that 1 am going to trail thy tracks." So 
now truly it did thus come to pass that at all times they two [males] 
were in the lead throughout the entire distance covered in making the 
circuit [of the earth]. As soon as they started 'running he trailed him, 
and the pace was swift. In a short time now the}' made a circuit of 
it. Much did they two [males] outfoot the other two. Now he that 

honwa"nI: '" Nio". Do'ge"s ne"'ho'' e"gi"wriie'is na"ot se'he'die'. 

-*- he their "So be it. Truly thus I will fulfill the such kind thou desirost 

father is: matter of thing in coming. 

Ne" gwa" ia'e" i"' e"tgenno""'do"" osthoiT e"swatga'nie' 

^ That seem- in the I I it will will it little ve will amuse 

ingly first place ' yourselves 

neii'geiT gwafiwa'kshon'o"' ne" ne" de"swene"'''dat. Agie"" 

O this it is I am parent of you that the ye will run (a I it have 

children race). 

ne" ieo'dawas'thii' ne"' ne" e"swasge"ha' ne" ne" e"swaden- 

4 the one usesit for blow- that the ye it will contend that the ye will use 

ing (a flute), for " it to 

don'niat. Ne" ne" de"swathwada'se' nen'gen' he" ioen'djade', 

*^ amuse your- That the ye will make a circuit this it is where it earth is 

selves. of it present, 

ne"kho' ne" e"swa'a' neii'gen' ne" ieo'dawas'tha ." Da', 

6 that and the ye will take this it is the one use.s itfor blow- So, 

' with you ing (a flute)." 

o'ne'" ne"'ho' o'thadi'da't he'oiiwe' c"thenne""sga\ Da', o'ne"' 

i now there they (m.) stood the place they (m.) will start So, now 

up where from the line. 

waeii" ne" hak.sa'dase"a*: "• Ne" ne" dewagadoendjofi'ni' 

heitsaid the he youth: "That the it me is necessary for 



8 



ne'kho' daa'dil't ne" Shagodiowe'go'wil ne" ne" aagia'dagie'- 

9 ' here he should the ' He Them Defends that the he should aid 

stand {He Whirlwind) me." 

•ha"." Do'ge"s ne"'ho' niVawe'''; ne"-ho' o'tha'dtl't ne"' 

10 It is true thus so it came there he stood the 

to pass; up 

Sliagodiowe'go'wfi. O'ne"' di'ij waefi" ne" hak.sa'dase"a': 

W He Them Defends Now more- he it said the he youth: 

(He Whirlwind) over 

" Ne" ne" i''"tsadia'noat ne" nige"" ne" e"gonia'nonda'." 

12 "That the thou must exert that so it is the I will trail thy 

it is thy best speed tracks." 

Da', o'ne"' do'ge"s ne"'ho' naa'we"' ne" diiawe""o"' hiiefi'de' 



13 



So. now it is true thus so it came that continually they (m.) two 

to pass were in the lead. 

oThis is the Seneca nnme for the Hadn"T of the Onondaga.^. 



HEWITT] 



SENECA VEKSION 



235 



cavriod the flute oave it to his father. Now lie, tiie Ancient, took it 
and also said: "Now, of eoiirse, tndy thou hast won from nw all the 
things that thou desirest that I sliould do for thee." Now, moreover, 
he there laid down a bundle, a filled l)ay that was very heavy. So now, 
verilv, he o-ave to his son, to the one who came from the other place, 
this bundle and also this flute that he had won, and he also said: '" I say 
that this shall belong to you both equally, to thee and thy younger 
brother." So now the youth took up the bundle and bore it on his 
back by means of the forehead burden strap. So now he traveled 
along to a place where he became tired and the sack began to be heavy. 
So now he exclaimed. "It may be, perhaps, that I should take a rest.'' 
And so now he sat down and also examined it [the bag]. He thought, 
"Let me, indeed, view them; for indeed they belong to me anywa}'." 



ne 

tlK 



he"' niio'we" waennofithwada'.se". Ganio"' no'ne"' o'thenne'"'- 

wlKTO SO it is tliL-y (m.) made a circuit Sosoini the time they (m.) ran, 

distant " of it. as (now) 

dat, waodianondif' osno'we'. Da'djia" o'ne"' waennoiithwada'se'. 

lie doubled Ills it is swift. In a short now they (m.) made a circuit 

tracks time of it. 

We'so' wa'oiiwandiiatgefi'ni' ne'' sniiiV'dat. O'ne"" ne" hail'wf 

lie them overmatched tlic they (m.) two are Now tlic lie it tiore 



Mucli 

(it is) 

ne" ieo'dawas'tha 

the one it uses for 
blowing 

kho"' ne"' waefi" ne" Hage""'tci': 

and the he it said the He ,\ncient 



they (m.) two are 
I'crsons (other). 

da'on" ne"' ho''ni. O'ne' 

the he his Now 



he it gave 
to him 



he his 
father (is). 



O'ne"" 

" Now 



wua UMKi , lie 

lif it took. that 

wai'i' do'^e"8 

of (.-ourse it is true 



he"' 

where 



ni'ion de.sadoeiidjon'ni" ne"' 

the 



nagoiiiadie': 



o .sge nia 

thou me hast 
won from 

O'ne"' di'q ne"'ho' waathena"'ierr ne" gaiii" gana"'h()"". 



so It ism 
amount 



it thee is neces.sary 
for 



„ :i s. 

so I thee .should do 
for." 



Now, more- 

over 



thus 



he his bundle 
laid down 

oi'nosde'. Da', o'ne"' na'e' da'on' 

.So. now verilv 



he it gave 
to him 



it is a heavy 
paclv. 

thawe"do" nige"" ne"' gane"nos"ha' 

that it is the it tjundle, 



ne 

t he- 



it bag 

hoa'wiik ne' 

the 



thence he 
came 



ne"' 

the 



ieo'dawas'tha' daoiiwa'ie"'. 



•Ne" 

'That 



he"' 

where 

Da', 

So. 



one it uses to 
blow 



this it is 



he it gave to 
him. 



ne 

that 



hisotT- 
spring 

ne'' kho' 

that and 

kho" 

and 



ne 

the 



ne 

the 



it is full, 

oia'dji" 

elsewhere 

nen'gefi' 

this it is 

waen"': 

he it said: 



desniawe""-gen'ofig ne"' lie'se"gen' 



ye two it will 
own 



will 
be 



tile 



he thy younger 
brother is." 



Da', 

So, 



o'thathe'ntik, waritge"'dat ne" haksa'dase";!'. Da', o'ne"" 

he his liundle he bore it on his back the he youth. So. now 

took ui>, by the forehead strap 

niatha'i'ne' o'ne"' wa'os, ne"' kho"' ne"' hosda'ne'. 

now he got that ami the 



there he was on 
his wav 



o ne 

now 



I" 

I 



wai 1 

of 
course 



he got 

tired, weighed down. 

WiT'e': '" Agadofiis"h»"MT gi" en' nofi"." Da', 

he " I myself should I think it seems perhaps." So, 

h'cided: rest." 

agii'we"'." O'ne"" iiii'e" ne""ho' waawii'ha"'si', 

so it is I own it Now verily there he it unwrapped, 

(it is mine)." 



nige"" 



3 

4 

5 

6 

7 

8 

9 

10 

11 

12 

13 

14 
15 



236 



IROQUOIAN COSMOLOliY 



[ETH. ANN'. 



Now, verily, he there luiwrapt it luul uueox'ered it. -lust a.s soon as 
he opened it there were repeated shovings. Now. moreover, there all 
the various kinds of animals that his father had given him came forth. 
He was taken ))y surprise that all the animals so suddenly came forth. 
Thus it came to puss as soon as he fully opened the sack. And there, 
moreover, they severally ti'aiiipled upon him. So the last one to eorae 
forth was the spotted fawn. Now he then- shot it. On the front leg-, a 
little above the place where the hoof joins the leg, there he hit it. It 
escaped from him, verily, moreover. !So now he said: "Thus it will 
be with thee always. It will never be possible for thee to recover. 
And the wax [fat] that will at all times be contained therein will be 
a good medicine. And it will continue to be an ertective medicine. 
As soon as anyone customarily shall have sore eyes, one must cus- 
tomarily anoint them with it. binding it thereon; then, customarily it 
will be possible for one to recover. 



3 
■1 

5 
6 

7 

9 

10 

11 

1^ 
13 



\\aawe'sa'go"-kho". Ganio"'-shori wa'hotlon'go" o'ne"" dawa'djaen"'- 

lie uncovered it und. So soon just Ik- it unoovererl now it pushed up 

as repeatedly. 

ciofi". O'ne'" di'q dawadiia'ge""t ne"''ho" ne"' ha'deganio"'dage' ne" 

Xow more- thence they (z.) there the every it animal in that 

r)ver came fortli number (is) 

ne"' ho'wi' ne'' ho''nI. Waadiengwa^shon'. (lawadiiage""'d;ik ne"' 

the lie it gave the he his He was surprised just, they (z.) came out the 

to him father is. suddenly 

ha''deganio"'dage'. Ne"'ho' na'a'we"' ganio'' we'so' o'tha^hagwC'iTdat. 

every it animal in There so it hap- so.^^oon mucii he it opened, 

number (is). (thus) pened as 

Ne"''ho' di'q o'ne'" o'thoia'daiqda'non". Da', ne"' agwa's ne"' 

There, more- now it trampled on him So. that very the 

over, severally. 

na"'gen''shon o"gfua'ge''"t ne"' djisda'thien'o"". 

very last (hind- itcameforth the spotted fawn, 

most) 

waa''iak. Oefidofi'-gwil', ga'si'uo''-ge*, osthon 

he it sliot. Front side, itsletion, it little 



O'ne"" 

Nuw 



illlOVL' 

lit IS) 



there 
the 



.)djiene"\la'g'e' ho'onwe' i;'aVsi'nut n('''"h(. 

its ankle on the place it.s les i>^ there 



the place 
where 



it.s legr is 
fixed 



waa SI s. 

lie it hit. 



W; 



ID 11 Ul- 



] t escaped 
from 



di'q 



ge"'s 

him more- 

over 



na e . 

verilv. 



Da', 



() lie 

now 



iitVio'den'on^^ diiotgont'. 'rhr""V'"' 

always. Not (it is) 



waeil'': " No'''ho' ni's 

lie it said: " There tlie 

t hou 

dtVaon" wen'do"* oil.sa'.saVlo"'. 



io it will con- 
tinue to be 



it is jiov 

sible 



^^e^' 

That 



ne 

the 



()n(y''gway.shir-^en'on(i- 

it medicine it will lie 



RKain thou thyself 
should.st recover. 

ne" ne^'ho' 

the tliL-re 



diiot^'ont' 

alwavs 



(■'"wafiMff k. Ne'' 

It will be (-"in- That 

tamed 



tioi'*i'en* oi'sif 

that it is it fat 

(wax) 

lie*' e"iono"'gw:Vtohi'ioag. Ganio" 

the It medicine will contlnno So soon 

to be a t,'oud. as 

"*ho' e"iago''ga'5 

that CUP- there one it will 

tomarily anoint, 

e"iondie"''sao"\ o'ne"' gen's e"wa'do"' ne"' e"djon'do"\" 

one will bind it on now ens- it shall be the ugaiii shall one 

oiie'.s self, tomarily possible recover." 



gen's soiigiV' e"iagoganun'\va"k ne'' gen's ne 



cus- anyone 

tomarily 



It will sicken one s 
eves 



HEWITT] SKNECA VKKSIdN 237 

Sii tlicii he departed ;i<;aiii from tliat iila<'e. ^\'heM lie aeain arrived 
at the pla'-'e wliere their l(>dij;-e .stood, he told his yomiuer brother, 
sayin<;': "1)0 thou look at wliat th(^ father of us two lias o-i\-en us 
two." A\'lieii he auain arrix'ed where hi> e-rmiduiothei- was. ho said: 
"Now 1 have been t<> the place of my father on a \i--it. He e'raiited 
iiie a most important matter. So do ye again yo out of (h)ors. Ye 
will hear the great noisi' [made] l>y all the .several kinds of animals." 
Now they went out, and thev listened to the loudness of tlu> noi.se 
made by all the kinds of animals. Now there, theii- gran<lmother, 
the Ancient-bodied, she stood up. and she talked, saying: "Let it 
■stand here; that is the elk, which this thing .shall be called. Heie 
also let anothei- stand, one that i.s just a little smaller, which shall Ik^ 
called a deer. Now also another thing, let it staml here, and that 

Da', o'ne"' ne"'"ho' saa'den'di". Saa'io"" he'onwe" thodi- 

Sii. now tlicrr !iL;:iin hi' A^'iiili lir tin- lilai'i; their [ni.l 1 

ih-ii;irtf<l. nrrivi-'l whiTe 

no""sot' o'ne"" di'(| wod'wi" ne"' ho"'gerr ne"' Othagwe""'da". 

lodj^e new luiiri.- lie Iiiiii Ihr Iif liis y(nniL,'i.r thr It Flint, J. 

stood liver Inld brotlUT is 

war'fi"': "Satga"'tho' ne"' shongia'wi" ne"' shedi"'ni"." (_)'ne"" 

heit<jiid; •' Do thou luolc the heithasgivcn the he is the father Now 3 

nt it to us two of lis two." 

nc"'"ho' stifi'io"' ne"' ho'sot'ge' waeii": "O'ne"' ne"'ho" 

there aKaiii he tin- his grand- he it said: " Xow there -i 

arrived mother at 

ho\;;i"'get ne"' h;i"ni'ne". ()i"owa'nen' o*thagia"dowe"'de"". D;i', 

I ha^H' lieen the at my It is a great he me granted to. So, O 

father's. matter 

o'ne"" waa'dien', waak'don'-kho'. Wfi'e': " CTekdon.sa''-.shon. 

now he himself he it exam- atid. He " Let me go to sev- '* 

seated, ined thought: view them erally. 

o'ne'" .saswrua'g('^""t. K"swathon'deg he"' nigiTi"'sdowanen' 

now do ye go forth. Ye it will hear where so it sound great is i 

ha'de'ioiT ne" ganio".shon'o""." O'ne"' waadiia'ge""!, o'n(^""-kho' 

every one iu the it animal issi-veralh-," Now they (in. l went now anti O 

number oul 

wtiiathon'dat he"' niiotk:ii"'ni ne"' onofidi's'da" ne"' ht'iMeganio"'- 

they(m.) where so it is loud the they (z.) are Ihi- every it animal is 9 

listened making noise in number. 

dage'. O'ne"' ne"'"ho" o'die'da't ne"' .shagodi''sot. ne"' 

Now there she stood up ihe she (hen- grand llii- 1" 

mother 1^ 

Ei;Vdage""tci', wa'onthiu'wi". wa'a'ge"': "'Ne'kho" d(''"gri'dil"t 

She Ancient- ^lie it tcild. sheitsaid' •■Here itwillsiand H 

bodied, II I . 

nige"'' ne" djinaefr'da", ne"' na'e" nen'gvn" ne"' e"gai;i.sii'ong. 

soitis the elK, thai verily this it is Hull it will he named, 1- 

Ne'kho" o'ia'-kho" ne"''ho' de"ga'da"t. ne"' ne"' heio'sthon" 

Here It oiher and there it will stand mai the iiisjusi t" 

ii|i, null. 

niiae'a"':"!', ne"' nti'e" neri'iieii' tie'oov"' e"i>-aiii,so'orie'. O'lu''"" 

' ^ ^ » to . I 

so It IS that verily tins it is deer it will be Now ^"^ 

smail(er), named. 



238 



IBOQUOIAN COSMOLOGY 



[ETH. ANN. 21 



next in turn shall, verily, be called a bear. Now, also, another things, 
next in oi'der, let him stand here, and that next in order of time shall 
be called a })uffalo. So that, verily, is just the number of [j^ame 
animals] which are large in size. As soon, verily, as man-beins^s shall 
dwell hei'e, those, verily, shall be the names of the different animals; 
when tlie man-beings dwell [herej. then they shall give names to all 
the other animals."' 

So, verily, now, he, the youth, said: "'I desire that there shall be a 
hollow here [in the ground], and that it shall be full of oil." Verily, 
it thus came to pass. Now, moreover, he said: "Hither let him 
[anthropic], the buffalo, come." In just a short time it then stood 
there. Now he said: " Therein do thou plunge thyself." Thus, truly, 
did it come to pass. On the farther side it landed from the oil pool, 
having become as fat as it is possible for it to be. So now again he 



8 
9 
10 
11 
12 
13 

14 



o'ia'-kho' 

it and 
other 

nia'gwai' 

bear 

ne'kho' 



lie wa 

next in 
order 



Da', 

So, 



e"gaiasoong 

it will be 
called 

ne"' de^'ha'dat, 

tbe he (m.) ^vilI 

stand up, 

ne'' na'e' ne"ho 

that verily there 



ne'kho' de"ga'da't, ne"' ne" 

here it will stand that the 
"P. 

ne"' na'e". O'ue'" o'ia" 

the verily. Now it other 



ne 

that 



ne wa 

next in 
order 



de'giiiVgo"" 

buffalo 



ne'wa" ne" 

next in the 
order 

kho" ne'wa' 

and next in 

order 

e"gcliaso'ong. 

it will be 
named. 



niweii'nandr 

so many they 
are in number 



ne 

the 



ga nio 

it game 



ne" 

the 



wadie"o'wane' 

th. 

da' 



they ( z. ) are large 
ones. 



ne 

that 



na e 

verily 



_ on gwe 

7 ^ 

man- 
being 

Da,' 

So, 

dase"a' 

youth; 



time 
now 

o'ne"* 

now 



Ganio*' na'e' e"ieiia"ge'g* ne'kho 

So soon verily thoy will here 

fls dwell 

e"wadiia'shon' ; ne" no'nc 

that the 

time 

e^ldi^seil'no' * 

they (ni.) them 
names will give 

ne"ho' o'n 

there im 



ne' 

the 



on gwe , 

man-being, 



they {z. ) will be 
named severally; 



gagwe go' 

it all 



ne 

the 



e"adina"'geg ne" 

they (m.) will the 

be dwelling 

h!i'deganio"'dage'." 

every it animal in 
number (is)." 



na'e'shon 

verily just 



lie it said 



ne" 

the 



haksa' 

he 



■ Dewagadoendjon'ni' ne'kho" daio"dada'gwen'oiig, ne" 



' It it causes me to desire 



here 



it hollow place should be, 



that 



ne o no 

the it oil 

O'ne"' di'q 

Now more- 

over 

shoiT' o'ne" 

now 



ho'sade"sgo".'" 

thither do thou 
plunge thyself." 

sgo'go' he"' 

landed where 



ne""ho" 

there 



e"gana"hon'g. "' 

it will be full of it." 



Ne''"ho" do'ge"s na""a'we"'. 

Thus if is true so it came 



he it said : 



'Ga'o" it'het ne' 

"Hither let him the 
(anthr.) come 

ne""ho' o'tga'da't. O'ne" 

there it stood up. Now 

Ne'''ho' do'g-e"s na"Vwe"\ 

Thus it is true 



niiogwe'nion' o'sen' 

si> it is possible it fat (is) 



so it eame to 
pass. 

Da', 

So, 



degiifV'go"". 

buffalo." 



he it said : 

Ho'gwa' 

That side 

o'ne"' 

now 



to pass. 

Da"djia'- 

In a short 
time just 

"Ne"'ho' 

"There 

ho"wade'- 

thither it 

a'e" waen"; 

again he it said: 



SENECA VERSION 



239 



said: " Hither let liiiii |;uithropic] eoaie next in order of time, tlie Iteur."' 
In a short time now tlie bear 8tood there. Moreover, he now said 
again; " Tlierein do thou, next in order, phmge thyself into that oil.'' 
Thus, truly, did it come to pass. On the farther side it landed from 
the oil pool, having- beeome as fat as it is jjossible for it to be. So 
now he said: "What is it thou wilt do, and in what manner, to aid 
[human] man-beings^ " '" This, seemingly, is all; I shall just flee from 
him," it said. So now he loaded it by inserting meat into its legs. 
And now. verily, its legs are very large. So now he said: '"Let the 
deer next in order stand here." As soon as it stood there, he said: 
"There into that oil tiiou shalt plunge thj'self." Now of course he 
[anthropic] cast his body therein, and landed from the oil pool on the 
other side, and it [zoic] was as fat as it was possil:)le for it to be. So 
now he said: "With what and in what manner wilt thou aid the [human] 



"Ga'o' 

"Hither 

o'ne"' 

now 



Ne""ho' 

Tluis 



it'het 

let him 
eome 



ne' 

that 



ne wa 

next in 
turn 



ne' 

the 



niagwar 

bear." 



ne"'h< 

there 

•■Ne'''ho' 

■•There 

do'ge"s 



o'tga'dat ne" 

the 



it sl.ioii 
itself 

i's 

thou 



nia gwai . 

bear. 



O'ne"' 

Now 



ne'wiV ho\sade''sero' 



next in 
turn 



hi'geiT 

this it is 



Da'djia'shoii" 

In a short 
time j ust 

di'q a'e' 

niorf- again 
over 



it oil in." 



niiogwe nion' 

so it is possiVjle 



) It earae to 
pass. 

Da', 

So. 



thither do thou 
plunge thyself 

Ho'gwa" ho'wade'sgo'go' he" 

That side Ihithcr it landerl where 



o ne" 

now 



ni s 



necie 



the so wilt 

thou thou do it 

gwa" ne" 

seem- th<- 

ingiy 

on'son"' ne" 

severally the 



ne 

the 



e"'sheiii"'drige"hii" 

thou them wilt aid 



e"gade''go'," o"gc"''. 

I will flee," it (z.) it said. 



o wa 

it meat 



ne' 

the 



ga SI nagon 

its leg in. 



wane"'s. Da', o'ne" 

large. .So, now 

de^ga'dat." Ganio"' 

he shall stand." So soon 

as 

he"'.sade's'go' hi'geiT 

thoti wilt plunge this it is 

thyself 

waadia'do''iak, 

he his bodv east. 



he it said: 



ne"''ho' o'tga'dil't o'ne" 

there it itself now 



it itself 
stood 



o no ge 

it oil in," 



waen": "A' na""o"te''"en' 

heitsaid: "What so it is kind 

of thing 

ne'' oii'gwe' r' "Ne"' 

the human beings'?" "That 

Da', o'ne"' waondani- 

So, now he it inserted 

O'ne"' na'e" dea"sin5- 

Now verily his legs are 

ne'kho' 

here 

"Ne'"ho' 

"There 

wai'i' ne"'ho' 

i.>f eourse there 



" Neo'ge" 

■' Deer 



ne wa 

next in 
turn 



he it said; 



ho'gwa'-kho" 

tliat side and 



he'' niiogwe'nioiT 

where so it is possible 



o'sen". 

it fat (is). 



Da', 



O'ne" 

Now 

waa'do'go', 

he came up, 

o'ne"' waeiT': 

now heitsaid: 



ne*'-kho' 

that and 

"A' 

"What 



ne" 

the 



na o 

sueh 
kind 



te en ne" 

of thing the 



1 S 
thou 



so thou 
wilt do it 



ne" e"'sheia"dage"h!i' ne" on'gwe' ?" 

the thou them wilt aid the human beings?" 



1 

2 
3 
4 
5 

(i 

7 
8 
9 

10 
11 
12 
13 
14 



240 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



niiiii-))eings?" "As for me. I shall not flee from him." it said. He 
said: " With what, and in what manner, moreover, wilt thou just do 
itr" " I will just bite them repeatedly." it replied. So now lie. the 
Youtli. said: "Thus, just so. and only so, shall it be witii tlice." and 
now, moreover, he removed severally its upper teeth. Tlicu he said: 
"Now the bodies of all those things which have horns, the buffalo, 
and the elk, etc., inherit the effect of this change." That is the reason 
that they [anthropic] have no upper teeth. All these several small 
things, the raccoon, woodchuck [or badger], porcupine, and also the 
skunk, all cast their bodies therein; therein they [zoic] plunged them- 
selves. So only that is the number of those who were received. So 
next in order are those (z.) who were not accepted. I say that 
these, the Fisher, the Otter, and the Mink, and the Weasel [were 



'Ne" 

■ That 



ne 

the 



i" the""e"- thagade"'go", 

I not it is I should flee," 



o ge 

it said. 



Waen" 

He said: 



"A' 

• What 



na"''o'te""'en' 

such kind of 
thing 

Da', (.'ne"' 

So. now 



di'q-shoiT ne""cie"r" "E"khegai"'-shoiT." o'ge"". 

"I them will bite only." it it .said. 



more- only 
over 

waeii'' 



he it 
said 



ne 

the 



so thou wilt 
doit?" 

haksa'dase"a': "Nen'da" 

he youth: "This 



gfwa" 



;lion 

just 



ne"' i's ne"io"den'ong.' 

the thou 



so it shall continue 
to be." 



seem- 
ingly 

o'ne"' di'q waono'djodagwa'ofi' ne" 

now more- he its teetli removcl the 

plurally 



he'tgen'-gwa'. 

upper side. 



O'ne"- 

Now 



Wii'odiifi'dadiio'was ne'' 

the 



waen : 

he it said: 

degiia'go" 

buffalo, 



mnrc- 

OVLT 

4b 



Ne" 

The 

kho- 

and 



gagwe go 

it all 



() nt 

l;nw 



ni 



ne" djonae""'dtr, 

the elk. 



their (z.) bodies shared 
the change 

kho" ne" deiodino""geont." Ne" 

and the they ( z. ) have horns." That 

(ones) 

no""'djot ne" he'tgen"-gwrr. Gagwe'go"' nen'gen" ne" nieiina' 

have teeth the upper side. It all this it is the .so they (z. 

small are 

djo'ii'ga", the"doo"", ga'he"'d:i". ne"'kho 



gaii'oii'ni' the""e"' deadi- 

it causes the not it is they(m.) 

matter 



sa'-shon"'o"', ne'' 

severally. that 



ne 

the 



10 

11 

12 
13 
U 



ne 

the 



se non , 

skunk, 



ne 

that 



ne'"ho' o'wemiade's'gok. 

there they (z.l plunged. 

hofiwandi'g'we"'. 



gagwe go 

it all 

Da', 

So, 



woodchuck 
(badger?). 

ne'"ho' 

thus 

ue^''ho'-.shon* 

thus only 



porcupine, 



that and 



o'wennadia*do''i:ik, 

they tz. I cast their bodies' 



ni ion 

*;o they 
many (arej 



ne 

that 



ne' 

the 



they (m.) were 
accepted . 

Da', 



So, 



ne 

that 



next m 
order 

sgaiana"ne'ge"\ ne" 

i?*her, the 



ne tne ( 

the not 

odawefi'do"" 

otter. 



deawandi'gwe"': Ne" ne" 



they were accepted : 



That the 

(it is) 



kho" ne" djio'da'ga', . kho" 

and the mink, and 



HKwiTT] SENECA VERSION 241 

the ones]. So that was the miiuhtT of tlins(^ who wcrf excluded, 
[being setj aside, und wlio assenililetl there near by. So the Mink 
now cast liis l)ody into the oil. As soon as lie came up out of it 
the vor.tli seized him there, and hi' iield iiiin up. and he stripped 
hi.s l)ody throug'h his hands, and that is the reason that hi-< body did 
become .somewhat loneer. Now, verily, aeain it thus came to ])ass. 
Their bodies shared the change [into the character they now have], 
namely, those of the Fisher, and the Otter, and the Mink, and tlie 
Weasel. And this is the number of those [zoic] whose bodies next 
shared this transformation there — the Wolf, and the Panther, and the 
Fox. All these wer(> excluded, being .set aside. 

So now the two male children were in the hal)it of going away. 
Day after day the}' two went to a great distance: there faraway they two 
were in the habit of setting traps. So then day after day they two 

ne"' hanofi'got. Da'. iie"''iii>" niwennafidl'' wak'a"' wa'odiis, 

tlu- weasel, Su, lliiis siMiljiny they nside they were 

I »re) ill minil)er exehideil, 1 

ne"'"ho' wak"a"' waodiia'daiel"'. Da', o'ne'" ne'' djio'da'ga' 

there aside thi-y (z. ) assembled. So. now the mink 

ne"''ho" waadia"do"'iak ne'' o'no""ge". Ganio"'-shofi' daa'do'go" 

there he east his body the it oil in. So soon as just he lande*! .^ 

1 herefrom •-* 

o'ne'" ne'' haksa\lase"'a' ne"''ho" waftie'iia"". kho"' ne'' 

now the he youth there he it oaUKht, and ttie t 

he'tge"'' waa'dat. kho"' ne'' waa'djiiu'iik, ne"' ne'' gaii'- 

up high he it held. and the he stripped it tliat the it 

through his hands, makes '> 

ofi'ni' gain'gwfr na"gfiia"des'he"t. O'ne"" iia'e' a'e" ne"'ho' 

matter somewhat so its liody beeame Now verily again there 

long. '* 

na""a'we'". Wii'odiia'dadiio'as nen'gen" sgfuanane'ge"", kho"' ne"' 

so it eame to Their bodies shared the this it is tisher ( marten K and the - 

pass, ehange i 

odaweii'do"', kho"' ne'' djio'da'ga', kho"' ne'' hanofi'got; da'. 

otter. and the mink. and the weasel: so, 

ne""ho" niwenniindr' he"' wa'odiia'dadiio'as. Ne" ne'wa' ne" 

there -so many they (z. l where their ( z. ) Ixxlies shared That next in the ,. 

(thus) are in number the ehange. order •' 

othfnon'ni". kho"' ne"' hen'es. ne'' kho"' ne"' no"Vwat'gwa". 

wolf, mid the panther tliat and the fo.\. , 

(longtaill. lo 

gagwe'go"" wak'iV wa'odi'is. 

it all aside thev wiTe 

exelmled. 1 1 

Da', o'ne"" ne'' deiksa'Ti' o'ne"" gen's ia'den'dio"s. O'he""- 

So, now the theyira.ltwo now eustom- they (m.l two were Dav after n, 

ehildren arily iii the habit of ' J-- 

going away. 

ciofi'nio"' hoiiwe'-gwa' henet'ha"; we'e"" ne" ne" hreo'da"ne"s. 

day plurally far diree- they (m.) two far that the thevim.UwoKo 1 o 

firm go huljitnally; to set traps. 

21 ETH— 03 1« 



9 

l(t 

11 

12 
13 



2-12 IROQUOIAN COSMOLOGY [eth, akn.21 

were in the habit of going- away. So for some time now they [masc. 
anthropicj who severally had otgon" natures, and they also whose 
bodies were otgon in nature, iiated them |the two boj^s]. Now, of 
course, the}' two, verily, in going- away, were in the habit of going 
together. So that [I sayj, moreover, one day tlie elder one said: 
"Thou alone, for the time being, go thither. Thou alone next in 
time shalt view our several set traps." So moreover [I say], that 
truly it did thus come to pass. As soon now as he was far away they 
[masc. anthropic] whose bodies are otgon by nature killed him there. 
So now he, the elder one, became aware that they liad killed his 
A'ounger brother. So now he l)egan to cry. And [I saj] that when 
it made him weep the most, when he said in his crying, '"eiT. 'eii", 
"en", 'eiT'". then there were noises made in several places in the 
sky that is present. So now they [masc. anthr.] who are sevei'ally 

Da', o'ne"' o'he"'cion'nio'" ia'den'dio"s. Da'. gain'gwa' 

So, now day after day they (m. I two went So. si.imewhat 

plurally aw"ay habitually. 

na'ionni'she't o'ne"" honwadi'swa'ai"s ne" honnontgo""shorr'o"'' 

so long it lasted now they (m. ) them hated tlie they (m.) are otgon «' I'hirally 

ne"' ne"' honnondia'dat'g-o"'s. O'ne"" he'' ia'deii'dio"s diia- 

that tile their (m.) bodies are otgon Niiw where Iliey (m. )goaway eon- 

plurally. habitually 

we"''o"" na'e' geii's i'ne's. Da', ne"' di'q ne" swenni's'hii't 

tinually verily eustom- they(m,)two So, that more- the one it day is 

arily go together over 

customarily. 

o'ne"" ne"' waefi"' ne" hagowa'ne"": "I's-shoiT ia'e' ne""ho' 

now that he it the he large one: "Thou only for the there 

.said time being 

ho"'set. Soii'hage'a' ne'wa' e"'sekdon'no"' ne"' ong-ni"eo'do""."'' 

thither do Thou just alone next in thou wilt go to see tlie thou I have set 

tli'ui go. (by thyself) turn them traps. " 

Da', ne"' di'q do'ge"s ne""ho' na"'a'we"". Ganio"' no'ne"' 

So, that more- it is true thus so it will come So soon as the time 

over to pass. 

we'e"' he"'s o'ne"" ne"'"ho" waonwa'nio' ne"' ne"' hofi- 

far heisgoing ni>w there they (m. i him that the their(m.) 

aboiU killed 

nondia"dat'go""s. Da', o'ne"" waanina"do'g ne" hagowa'ne"' 

bodies are otgon So, now lie (m.) it the he large one i.s 

plurally. noticed 

ne"' hoiiwa'nio' ne"' ho"gen"'. I)a'. o'ne'" o"tha"sent'ho". Ne" 

the they (m. i him the he his ycmnger So, now lie wept. That 

killed brother is. 

ne'' no'ne"' do'ge"s waode"'hasdon's. ne"' no'ne"" o"ge"" ne" 

the when it is true it used great strength that when it it said the 

(the now 1 on him, < the now ) 

ha.sda''ha", ne"' ne'' "'eii'', "en"', "en"', "eii"',"" o'ne"' 

he is weeping, that the ■'heiih. henh, lienh. lienh," now 

wa"otgaiia''son" he'' ga'oii'hiade". Da', o'ne"" ne'' hoiinofitgo""- 

it liegan to give out where it sky is present. So, now the they (m.) are otgon 

.sounds 

"Otgon signifies maleti*.-. It denote.s specifically the evil or destructive use of orenda, or magic 
power. 



HEWITT] SENECA VERSION 243 

otgoii. anil also they [zoirj wliosf bodies are severally oti^oii, now, 
verily. Uecaine alarmed. Now, moi'eover, they said: "In just a short 
time only, we believ(>. the sky will fall, ]«:>rhaps, as soon, we think, 
as he weejw niiich; it is ]>refei-al)le that he. his younger brother, shall 
I'eturn: nothing else [will stop itj." So now of eourse the youth 
beeanie ashamed because sueh a lui'oe numl)er of ])ersons severally 
became aware that he was weepiny. So now verily he did close up 
his lodge, all places therein where there were openings [crevices]. 
So now just after he had completed his task of closing up the open- 
ings, in just a short time, now th(>nce. from the outside. Flint spoke, 
saying: ■•Qh, elder brotiier. now 1 have returned." So now he the 
elder one, who was shut up indooi's, said: ""It can not be that thou 
shouldst come in. Thou shalt just depart, thou thyself. Thou shalt 
take the lead on the ])atli whereon went the mothei- of us two. There 



shon"'o"'. ne"' kho' ne'' onandiadatgo"'shon"'o'". o'ne"' na'e' 

plursilly, that iiiirl tin.- their (z.) bodies are plurrtlly olKon, now verily 1 

■wao'no'"dio""k. O'ne'" di'(j waen'ni': " Ha djigwas'-shoiT 

they (z.) began til fear. X..\v more- they it wiiii: "Just snon ,,nlv ^ 

over 

e"dwa"'se°"t. gi"' eiT noiT', he'' ga'oiThiade" ganio" ("'n' noiT' 

it will drop I think it may perhaps, where it skv is present so soon as it may per- 3 

(iown, l>e ' be, ■ haps, 

we'sQ- e"ons'dile"": ne"' sa'gwa' ne"' e"shadon'het'-shon' ne" 

much he will weep: that it is better the he will again just the -i 

(preferable) eome to life 

ho'geiT'." Da', o'ne"" wai'l' ne"' ne"' hak.sa'dase'Tr waade'"he"' 

he his younger .Si>, now of I'ourse that the heisavoiith he beeame 5 

brother is." ' ashamed 

so"'dji" gendio-'gowanen' o'ne"" waennenninandog'hon"' ne"' 

beeanse it body <if jieople large is now thev beeame aware iif it jilnrallv the (I 

(toomneh) 

ha.sda"hiV. Da'. o'ne"" na'e" waTrho'don" 

he is weeping. .So. now \tTily he it elosed up 

gagwe'go"" he'onwe" cleio"hagwende'nio"\ Da'. 

it all the place it has openings 

where pinrally. 

■shon" waa(lienno"'kde"" ne"' waadjiodonniofi"', o'ne"" da"dji;V'-shon" 

just he his task finished the 

o'ne"" daa'snie't ne"' 

now Ilieitce bespoke the 



he 


•■ 


1 


llono""so' 


t 


whe 


re 




his it lodge 
stan.is," 






O 


'ne 

now 


"" wae 

after 
ward 


»/ 



he sliiit up the several n< 


'^\■ so.in aftiT just 


1» 


openings. 








Otha'gwc""dtr 


ne"' 


a'sde". waeiT': 




It Flint 


the 


ontof doors. lie it said; 


10 


Da', o'ne"' 


waeiT' 


ne"' hagowa'nt^"" 


11 


So, now 


he it said 


the he is large 



"Ha-djT"'. o'ne"" sagio""'." 

"My elder nriw again I havi 

brother, returned." 

ne"' ne"' ofigie"' htV'nont: '"Da'a'on" aonda"'cio"". E""sa"dendr'- 

'hat the indoorv he is eon- "Iteannotbi- thmi shouldst Th.ai shalt <lepart ^~ 

tattled: enter here. 

.shofi" ne"' i's. Ne"' ne" e""satha"on'de"" he'onwe" ieiagawe'non" 

just the thou. That the thou shalt lake up the the Jilaee hence she has gone ^'^ 

patti where 

ne"' ethino"'e""-gen'on". Ne"'"ho" i's-kho" e"cianon'dak. Ne"' ne"' 

the vhc-ourmother it was. There thou and thy track shall be That the 1-1 

present. 



244 



lEOQUOIAN COSMOLOGY 



[f.TH. ANN. 21 



tlioii too slialt print thy tracks. 1 say tliat thou shalt trail the tracks 
of her who was our mother. Moreover, not far heiiee, thei-e thou 
shalt seat thyself. So tliere now thou shalt observe the kind of life 
that eustoiiiarily the human luan-heincrs will live who will dwell on 
the earth. So now there, moreover, tiie path will divide itself where 
thou wilt a)>ide. One of the ways will lead thithei- to the plaee where 
is the abode of His-word-is-master." and the other will lead to the plaee 
where abides He-dwells-in-caves.'' And also thou wilt have servants, 
they-[masc.]-dwell-in-caves. So that, moreover [I say], thou shalt take 
this thiiio-to-l)low, this tlute, and that thou shalt constantly continue 
to blow it. Just as soon, customarily, as one's breath ends, one shall 
hear customarily from what dire<tion speaks the flute. 

Sometime afterward the youth now began to wonder, soliloquizing: 
■■ What is, perhaps, verily, in great measure, the reason that my 
grandmother does not eat wild potatoes (!" Now, verily, he asked her. 



e"'sheianen'on' lie'' ethino"'e"'-gen'on 

lliou shalt follow tht' the she our mother it was. 
path 

ne"''ho' ("'""sa'dien". Da'. 

there thott shalt sit So, 



thott shalt sit 
down. 



ne'"ho' 

there 



The""'e" 

Not it is 

o'ne"' 

now 



di'q de'we'e"' 

more- far 

over (it is) 

e"'satga'ion' he" 

thou shalt ^vateh where 



niio"den gfen 



sueh it is in 
kin.l 



(■nstr)m 
arilv 



lie 

that 



ne'' ioendjiVge' e"iagon'"heg ne"' on'gwe'. 

the it earth on one shall be living th*- liuman 

l)eing.s. 

ne"'"ho" de"watha'ho'gef5' he'ofiwe" §"'«!"- 

more- there it path will divide the plaee thou 



di'q 



Dti'. 

So. 

into two 

dion'dfik. Ne" ne" sga't Hiiwenniio""ge''-g*wa' he^'iotha^hiuo'oiTg, 

the one itis He Master at direction thither it path shall lead. 



shalt continue That 
to abide. 



kho-' 

and 



ne 

the 



Sga't Hanisheono""ge'-gwa' he'Hotha'hino'ong. Ne"- 



He Cave-dweller at direction thither it path shall lead. 



That 



8 

10 
11 

1-2 
13 



kho" ne"' e"sa'hivshaien'dak ne"' hadinishe'ouo"'. Da'. 

and tlie thou shalt have .servants the they (m.) are cave- So, 

dwellers. 

di'q ne"' nen'geii" he"'sha" nefi'geiT ne" ieo'dawas'tha'. 

more- the this it is thou shalt this it is the one uses it to blow, 

over take it 

kho' ne" diiawe"*'o'" e"senoMado'oug. Ganio"'-shon" 

and the continually thou shalt keep on blow- So soon as just 



e"ioridofii'swe"cle"' o'ne" 

now 



one's l)renth becomes 
exhausted( =dies) 

diio'tha' ne" ieo'dawas'tha' 



thou shalt keep on blow- 
ing it. 

kho"' geii's e"iagothon'deg 

and custom- one it shall hear 

arily 



ne 

that 



ne - 

that 



gen s 

custom- 
arily 



he'ofiwe' 

the place 
where 



there it is the 

speaking 

CxaiiTgwu' 

Sonu'Wliat 

hO'iie": ^-A'. 

he it "What, 

thinks: 



one uses it to blow. 

njVionnis'he't 

su loner it lasted 



per- 
haps. 



lui e 

veriiv 



o ne 

now 

go'wfr 

great 
it is 



waodianofi'the's 

he wondered at it. 



de^es ne' 

not she it the 
eats 



ne ne 

that the 

(it is) 

onenno""dfr ne" 

it ^\ild potato the 



a This is the name of thi'(ind of the Christians. ''This is the name of the devil <if the <'hristians. 



HEwiTTl SKNECA VERSION '245 

.suviiiu': "M)!!, i;r;uHliii<>tlii'r. whiit is it. verily, iiiul why dost thou not 
in yreat nieusure eat wild ])(>t!it(ies ; "" "i fiLstonmrily, all alone, l>y 
mj'.self eat food,"" she said : "■ I eat it [food], as a iiiatter of fart."" 
Now he mused. ■■ Now, verily. I will watch her in the iiiLi'ht, now 
just soon to he."" So now he made an opening in his rohe. Now. 
verily, he laid himself down, pretendiny to hi' asleep. Thenc(>. iie\-er- 
theless, he was looking, out of the place where he had made a hole 
in his robe. Now, moreover, li(> was looking out of the place where 
he had made an opening in the robe, and he was watching the place 
where his grandmother abode customarily. So now, she, the Aiuient- 
bodied, went out. Now, moreov(>r. she looked in the direction of the 
sunrising. Now the Sbir, the nay-briiiger. was risen. Now she. the 
Aiicient-tiodied, said; "• Now of course, so it is. I will remove my 
pot sitting [over the tirej."" So now truly she removed the pot 



aksot'. < )'ne"' 


na'e 


o"shago"ondon\ "Waf'fi"': 


•'Aksot'. a' 




my gniml- N',>\v 
ijmthcr.' 


V.Tib 


I in' her qin'stimifd. lit- it saiil: 


'• My grainl- what 
mother. 


1 


non'' na'e" 


go'wa' 


lie'' i's de"'ses ne"' 


t)nenno""'da" ; "' 




ptT- ^-urily 
hiiits. 


great 
it is 


i]w tlii'ii iHit thnii it the 
eatest 


it wild potato?" 


'2 


"l"'-shofr g( 


■■fi's. 


agon'ho""ge'a' o'gadekhon'ni" 


wa"a'ge"". 




"I only ci: 


istimi- 


1 am wholly iilriile I my food cat," 


vh..- it <Kitl, 


''> 



arily. 

"■* i'gi^s iie''ho*."" < )'iu''"' wh'c': " ( )'!ir"' iia'c" r'"klnMali;"ri'u)iV. 

" I it eat Hs matter Nnw, he re- ■' Now, vrrily, I her \vill \\at(li. 

habitually of fact." solveil: 

lie'' lie*' hiiVljig'^Nus' r'"i()''j^;t'." I):i'. o'ln'"* wao^aiien'dr'"' ne"' 

that till- just s(»m iH'w it \vi)l lir Su, iin;\ ln' iUmh- in it iiia<le tin- 

it is " iii,t,'ht." 

hir»j;'\vris'tha\ ( )'ne"' iia'r' w aadia'^'horr. ia'u*'"*o"". liotUV'o"'. 

hf it to wrap Xn\\ a orily Ur lays Iiimst-If j>rfteii"liii;^'. he is asleej'. 

himself uses. down. 

No"' 'ho'. se"*'t'"" iiiuv"*' dethui^a'iie' he'onwe' tie'' thaugai'lefit. 

There, neverthe- su it is ilience tie is thi- place the there he it linl.- 

less ( li(i\\even looking w hen- in it nia<le. 

O'ne"' di\[ na'e' ne" haia.s'hen" nc''ii()' one'" dethatia'ue" 

Xii\v iiic.)re- wrily tin- )m- I;iy >^'ipiiii' iIhti* h.av then re lie was 

"ver liiiiking 

he'ofiwe' thaouai'iefit ne*' i'ios. o'no"" . n(''''h()" dea^'a'ni^' 

Q 

the place he has it hoi*- tlie mhr. imw tlure his eyes u t-re ^^ 

where in it made lixed on it 

he'ofiwe' ie"'dio"'' ne'' lio'.sot'. Du'. o'lu'-"' \va'eia'g'e"'t ne"' 

the ]ilaee she was the hisKraml- So, now sh.- went ont the 1*-' 

wliere seated mother. 

Iege"*''tei*. O'ne" di'q wa'ontgat'iio' ne"' tg!i!i'g\vitt;v"'.s'-u\vri'. 

She Now, more- sin- looked llie then<-e it himinary direc 11 

Ancient One. over, eomes up tion 

O'ne"^ diio{i''o'witgv"''o"' ne'' Tgendenwit'hff (Tadji'so""da'. 

Xow there it planet is risi-n ihi- Tlien(-e it brings [tstiiriisi. ^^ - 

day 

O'lU'"" ne'' le"e"''ttM' waa'^e"*: *M )'ne"' wai'i* niiie "' 



S 



Now the 8he. she it said: ■Now, ..l Cours.- 

Aiieient One 



13 



e"gna""djoda'go" ne" agna""'djot."" l)a'. o'ne"" do'ge"s 

I pot will remove the I have set lip the So. now truly. 14 

pot (<^n the tire)." 



246 



IKOyUOIAN COSMOLOGY 



[ETH. ANN. 21 



[from the tire] and also put the wild potatoes in a bowl of bark, and 
there was just one bowlful. So now, next in order, she rummaged 
among her belongings in a bag which she pulled out, and now, verily, 
she there took out c-orn. So now she parched it for herself. Now, 
moreover, it popped. There was quite a pile of the popped corn. 
Now, verily, she took out a mortar of small size. Moreover, she 
struck repeated blows on the mortar, and the mortar grew in size, 
and it gi'ew to a size that was just right. Now she took out the 
upper mortar" [pestle] from her bag. Now again she struck it 
repeated blows and it, too, increased in size. So now she pounded 
the corn, making meal. So now again she searched in her bag. She 
took thence again a small pot, and she, too, again did in like manner, 
striking repeated blows upon it, and it. too, increased in size. Now 



wa'ena""djoda'go" ne"' kho" ne"' 

1 she pot removeri Ili:it and the 



gadjie""'ge" wa'e'e"' ne"' onefi- 

il i>o\\\ in «hf it plaCL'd xhv it 



no""'da\ sgaksat'-shoiT o'wa'do"". Da', 



2 potatoes. 



one it dish only 



o ne' 

now 



o'a'ofi'ho"" ne'w 



■a' 

next in 
tnrn 



oVl iaji'oda " no" • 'dtii" 



she nniiniaged her 
belongings 



ne 

that 



ne" 

the 



na e" 

4 verilv 



there 



wa'eda"go" 

she it took ont of 



gaia 

it has 



ne 

the 



wa'ondiefi'tho" 

-hr it pulled forth, 



onefi'o"". 

it corn. 



Da', 

.So, 



di'(i 

more- 
over 



o"wa"dfidon'g*o\ 

it ]iopped I burst). 



wu"'onde"\son\ O'ne"' 

5 she parched it for Now 

herself. 

gain'g-\va' niio'so'dje.^. O'ne"' na'e' 

t> somewhat .so it pile i.s Now verily, 

high. 

niwiV'a'' ne" ga^nio-a^diV. O'ne"' di'q ne*'ho" wa eie"'da'nurr 

7 so it small the it mortar. Now more- there she it struck 

in size is over repeatedly, 

ne"' ne''' ga'niga''da' oVado'diak, ho'gowa''h(''t. agwa's ne'ho"tc'i 



a e 



once 
more 



wiVeda*'gx>' 

she it took out 



O'ne"" 

Now 

ne"' 

the 



8 


that the it mortar it grew, it became larger. 

iu size 


very 


just right 
(e.xaetlyi 




na"Va""'he't. 


O'ne"' he'tgen'oiT ne" ga'nig 


a"da' 


wa'eda"go" 


9 


so it became 
in size. 


Now upper (one) the it mortar 


she it took 
out 




ne"' goia'gon' 


O'ne"" a'e' waeie""da'norr. 


o'ne" 


ha'e'gwa' 


10 


tile her bag in. 


Xow once she it struck 
again repeatedl.v. 


now 


also 




lio"gowa"he't. 


Dsi', o'ne"' ne"ho' wa'e'the't. 


othe" 


shii" wil'e'- 


11 


11 became large 
in size. 


.So, now there she it pounded, 


it meal she it 




cion'nf. Da'. 


o'ne"' a'e" ne"" hwtVeie' 


ne" 


goia'goiT. 


12 


made. So. 


now once this she it did 
more way 


the 


her bag in. 



Ne''"ho' WiVeda^'go' a'e' niwa"a' gana""dja\ ne"-kho* ne" 

13 There she it took out once so it is small it pot. that and the 



once so it is small 
more in size 



ne"''ho' 

14 there 



once 
more 



so she it 
did 



she it struck 
repeatedly, 



it became large 



an'l once 

more. 



a This term goes back to the time when upper and lower grinder had the same name. 



ami. 


j^o, so soon 


I 


it was 


now once 




!IS 




cooki'rt 


more 


no"' 


g\>i{i'g'ori\ 


D:l'. 


o'ne'" 


iif"'ii()' 


thu. 


liLT bag in. 


So, 


now 


there 



HKWiTT] SENPXA VERSION 247 

she tbore set up the pt)t. and also made mush thrreiii. So, as >oon as 
it was eooked she again runiinao-ed in her hag. So now slie took 
from it a bone, a beaver bone. Now again, verily, slie seraped the 
t)0!ie. and slic poured tlie hone-dust into the pot, and now, riioreover, 
at onee there tloated oil on its surfaee. Now, of coui'se, she took the 
pot from the tire. So now she at(> the food. Verily, now. the youth 
went to sleep. Now early in the morning again [as usual] she, the 
Aneient-i)odied, went away to dig wild potatoes. As soon as she dis- 
appeared as she went, then he went to the place where his grandmother 
cu.stomarily abode. Now, moreover, he began to rummage [among 
her l)elongings]. He took out an ear of corn wiiieh had only a few 
grains left fixed to it. there being, perhaps, only thi-ee and a half rows 
of giains left. So now h(> began to shell the corn: he shelled it all. 

O'ne'" ne"''ho' wa'ena"''djaniion'de"', o'ne"' ne""ho" wa'edjisgon'ni"- 

Xow there she it r»ot fastened uji. now there she musli ntaile 1 

I'e' wa'dieno""dai"' nige""' 

she it runmuigfil si) it is ]i 

wa'eda"'go" o'neri'ia" 

slie tooli it out it tjonc •> 



Iteaver it t'one. Now once verily she it soraperi. Now then- 

more 

wati'ofitho" lie"' o'(lormit''""'sh;r, o'ne"' di'q iogofida'die" o'gtl'nu". 

she ii poureil the it scrapings, now more- it at onee it caused 

over i>il to float. 

O'lK'"" wai'i" wa"eiia""djoda'go' ne"' gana"'djo't. Da', o'ne"' 

Now i)f she It pot removerl the it i>ot sets up. So. now 

course 

wti'ondekhon'nf. O'ne"' na'e' wao'da" ne'' lud<sa"d;i'se"'a". Ne'' 

she it i\kk1 ate. Now, verily tie went the tie youth That 

to sleep 

no'ne"" sede''tcia" o'ne"' a'e' wa"o""'deridr ne"' Iege"''tci" 

the tune early in tile now once she departed the 

morning more 

wa"ennermo"'dogwat'hir. Ganio"-shon' ho'wa''do"" he'' 

she wild imtatoes went to dig So soon as just thither it where 

disafipearcd 

o'ne"' ne"''ho' wa'e" he'ofi'we" ioildieiidak'hwt'i" ne'' 

now there thither ttie place she it uses to remain ttie 

he went where 

O'lK"'"' di'q waa"sawe"' ne" o'thano""dai'. 

Now more- he it liegaii the lie it rummaged, 

over 

watuhr'go' ne" o'nis'da" doga'a"'-shon nidjonefi'ot. Vise""' 

he It took out the (it) ear of a lew only .so many it corn- three X2 

corn grains remain on it, "* 

gi"'she"' nidjoaa'ge' ha'deswa'seii'no"'. Da', o'ne"' waa"sawe"' 

prohHt>ly. so many it row IS .lust it is laie-half. So, now he it Ijegan I3 

m number ' 

wao'geiT ne" oiien'o"", gagwe'go"' w!u'is'"a't. Da'. o'ne"" 

he it shelled the it corn, it all he it So, now 14; 

e.'chausted. 



Sho 
lU'ieiit Oiu- 


S 


hvva'e"' 




.she went 
oinviird 


It 


ho'sot'. 




his grancl- 
mother. 


10 


O'ne"' 




Now 


11 



248 IROQUOIAN COSMOLOGY [eth. ann. 21 

So now he parehod it for himself. Now, moreover, it popped, l)ur>st- 
ing itei'atively. there being (piite a heap, quite a large amount of it. 
Again he rummaged. Again he there took out a mortar of .small size 
and also an upper mortar [pestle]. So now he used this to strike that, 
and now, moreover, l)oth increased in size. And now he poured the 
parched corn. So now he in the mortar pounded it, and now verilj- 
it became meal. Now again he searched in her bag, and he took there- 
from a small pot, and now used something else to strike upon it blows; 
then it, too, increased in size. Now, verily, he there set up the pot 
[on the tii'e] and also put water in it. So now he therein poured 
all this meal. Now, of course, he made mush. So now again he 
.searched in the l)ag of his grandmother, and therefrom he took 
a V)one, and lie jjut it therein, and the nuisli became abundant. 

waade""son\ O'ne"' di'q o'wa'dadon'go', gain'gwa' niio"'sodja', 

1 he it parched Now more- it popped by burst- somewhat so it pile is in 

for himself. over ing, size, 

ne-'kho' ne" gain'gwa' naioiT'he't. O'ne"' a'e' o'thano""dai". 

2 that and the somewhat so it amount Now fMu-e lie it rummaged. 

became. more 

O'ne"" a'e' ne"''ho' waada"go' ne" ga'niga"da niwa'Ti' ne"'kho* 

3 Now once there he it look the it morlar suit size that and 

more out is small 

ne" he'tgeii'on' ne" ga"niga"d;i". I):i', o'ne"" ne"' waaia"dak 

■i the upper (one 1 the it mortar So, now that he it u.sed 

(pestle). 

waaie'"da'non". o'ne"" di'q o'gowa"he"t dedja'o"'. Da', o'ne"' 

5 he it struck re- now more- it became large boih. So, now 

peatcdly, over 

ne""ho' wiiiaun'tho' ne" onen'.so""gW!V. Da', o'ne"" ne"'"ho' 

6 there he it poured the it parched i-orn. So, now there 

waat'he't, o'ne"" wtd'i' othe"'sh!l" o'wa'do"". O'ne"" di'q a'e' 

t heit pounded, now of it meal it became. .\'ow more- once 

ctairse o\er more 

waak'don' ne"' goiil'goil", o'ne"" ne''"ho" waada''!Jo' ne"' niwiV'a' 

o he it searched the her hag in. now there he it took the soitissmall 

lor out in size 

gana""dja\ o'ne"' ha'gwis'dt^"' a'e" o'ia waaia"dak waaie""da'noii", 

9 it pot, now soraethint,' once it- he it used he it struck re- 

more other pealedly, 

o'ne"" ;i'e"-kho" ho"gowa'"lie"t. O'ne"" na'e" ne"'"ho" waana""dja- 

10 now once and it became large. Now verily there he it pot 

more 

niioii'de"', waa'hnega'eiT-kho". Da', o'ne"' ne""ho" waauii'tho' 

11 hungup, he placed water and. i?o, now there he it ]>oure<t 

111 It 

nen'gen' ne"' othe's'hti" gtigwe'go"". O'ne"' wai'i" wiiadjisgoii'iii". 

12 this it IS the It meal it all. now oi he nuish made. 

course 

Da', o'ne"' a'e" wae"sak ne"' goia'goH" ne"' lio"'sot. Ne"'ho' 

13 So, now once he it looked the lier bag iii the Ins grand- There 

more lor mother. 

waada''go" ne" o"Den'iu", o'ne"' ne" ne"'"ho" wa'o', odo"'hon'do'''- 

14 he took it out the it bone, now that ihcre he put it abundant be- 

lt in came 



HEWITT] SENECA VERSION 249 

••Hdiio"'," he kept i-luickliiiy. "It tastes u-ood." Now soon there- 
utter his gTiindinother returned. She said: "Well, what manner of 
thino- art thou doiiio-?" "I have made mush." the youth said, "and 
it is pleasant, too. I>() thou eat of it, ><> !»■ it, oh, grandmother. 
There is an abundance of mush." So now she wept, sayini;-: "Now, 
verily, thou hast killed me. As a matter of faet, that was all there was 
left for me." " It is not g-ood." hf said. " that thou dost begrudoe it. 
I will get other coin and also bone" 

So now the ne.xt day he made his preparation^, ^^'hen he tinished 
hi.s task, he .said: "Now it is that 1 am going to depart." So now. 
verily, he departed. He arrived at the place where dwtdl man-l)eings. 
As .soon as he arrived near the village he then made his preparations. 
I say that he made a deer out of his })ow, and. next in order, a wolf 

kho' o'wil'do"' ne" odjis'gwiV. " Ho'ho"," "Oga"'o"'" kho". iia'- 

antl it became the U mush. ■'Aha!" "Itlasifs an.l, h<> 

go„.r' 

do'". O'lie"" drrdjifr'-slKJiT saie'io"' ne"' lu>"sot. Wa'a'ge'": "Gwe'. 

kept New Mioii alter just again site the liisgraiiil- Slieitsaid: ■■\\'i-ll 

saying. retiiriie'l iiinther. 

A"na""'ot in"sadie'"haT' " Agedji.sgon'ni'," wat-fi"'. ne'' hak>:r 

Wluit manner so then art ■• I mush am mabiiiK." lie it said. tlie le- 

<.if thing diiiiig':'" 

dase^'a': " Agwa's awendetga'de'-kho'. SadekhoiTni". nio"'. 

yonth: "Very itisjdeasnnt and lie Ilicin eat, -.. Ijr 



aksot'. (Jdo"'lu)ri'do"" ne'' odjis'gwa"." l);i'. o'ne'" \\a"o"s'da(''"". 

my grand- It is abtnidant tlie it innsh." So, n"\\ site wept, 

mother. 

ne"' ne"' wa"a'ge"": "O'ne"" na'e' noii" o'sgi'io". Ne"''ho'-shon'' 

that the she it said: "Now verily, proha- thou hast So mueh just 

hly, killed nie. 

ne'"ho" niwagien'dak." "Wa.' De'wi'io,'" wuen"', " Sa'-se/^'se". 

as matter so it 1 have had." "Oh. It is not he it said, " Thou dost he- 

of (act good," gru.igeit. 

OiiV'-shofi" i"' (^"gie'gwa" ne'' oneii'o"" kho" ne"' ('"nt'iTia"." 



■^'" ■^""" ■ " fe'-^ fe"" "-^ ...... -^ ... 

Itolherjust I I it will get the it eorn and the il hone." 


,S 


Da'. iio'ne"" wa"o''hen"t o'ne"' waadeeionnia'non". Xo'ne"' 


il 


So. the time It day beeaine now he his preparations made. The now 


.7 


w;iai-lienno"k'de"" o'ne"" waen"': ""(J'ne"" iiige""' e"g;r'di''ri(li"."" 


1(1 


he his task tinished miu hcitsaid: Now ihalitis 1 u ill deyiarl. " 


Da', o'nt^'"" na'e" wiiri"deiTdi". Xe""lio" wtia'io"" he'onwe". 




So, now MTJly In.- departed. 1 here hearriveti the plaee 

where 


11 


ienan'gt^" ne"' on'gwe'." (ianio"' ne"'"ho" wtifi'io"" ne"' 




theviindefi ih.- man-heuig. So soon as there hearrived llie 
dwell 


12 


ganoiidak'"a" o'nt"'"" iie"'"ho' waadeeionnia'non". Ne"' ne"' 




It village beside now ihiTe he preparations made. That the 


13 


ho'efi'nfi" waade'cion'nl" ne"' ne'oge"', o'ne"" ne"' ne'wa" ne"' 




his bow lie it made lor the deer, no\v that next in the 
fiimself order 


14 



"St'e footnote on page 141. 



250 



IROQ0OIAN COSMOLOGY 



[ETH. ANN. 21 



out of his aiTOw; he nmde tlicsc for himself. Now he said: '"When- 
ever it be that ye two run through the village it will customarilj- 
be that one will be just on the point of overtaking the other." Next 
ill oi'der he himself made into an Ancient-bodied one. So now he went 
to the place where they [masc], the man-beings, abode. So now, some- 
time after he had arrived there, then, verily, they gave him food, 
gave to the Ancient-bodied. During the time that he was eating 
they iieard a wolf appi'oach, barking. One would just think that it 
was pursuing sometliing. So now they all went out of doors. The}' 
saw a wolf pursuing a deei' which was approaching tlicm. and saw 
that, moreover, it was al)Out to seize it. So now all ran thither. So 
now he was alone, and the Ancient-bodied ate. As soon as they had 
all gone, he now thrust his body into the place where, severally, the 





ho"no"' 


ne" ne'wtv thaiofi'nr ne" 


ne" waade'cion'ni". O'ne"' 


1 


Ills Ill-row 


that next in woU the 
order 


that he it made for 
himself. 


Now 




ne""ho- 


waeii": "Tho"ha" gen's e 


Voiiwa'ant no'ne"" 


ganoiida- 


2 


there 


lie it said: "Nearly custom- one it will over- the time 
arily talve 


it village 




goiT'shoii 


' he"snidak'he'." Ne" 


ne" ne'wtV ha'on'hwa"' 


3 


ill along 


thither ye two will That 
run." 


the next in 
order 


he himself 



(ha'on'ho"') ne^' hage""tci 

4 he himself the he ancient 

one 

he'ouwe' gano"''.sot ne'"' therini''dio"* ne'' hennoii'gwe'. 



waadadon'nf. Da', ne*"*ho' waa'io"' 

he himself made. So. there he arrived 



5 the plaee 
uiiere 

H ntiw 



it lodge 
stood 

gaifi'gwa' 



there tliey (m.) 
severally abode 



they (m.) (are) 
man-beings. 



somewhat 

waonwakhwa'iiont 

I they im. ) him 

food gave 

na'ion'nishe't ne^' 

8 so long it lasted the 



njVion'nishe't ne''''ho" ho'io"'' o'ne" 

so long it lasted there 



(? waonkh\\a'nofit) ne 

they (m.) him food gave the 



hodekhon'ni* 

he is eating 



o ne 

now 



he has now 

arrived 

'' hage"*'tcr. 

he ancient 
one. 

honnofithon'de' 

thev (m. ) it heard 



Da; 

So, 



of 
course 

Ne" 

That 

daga- 

thence 



ni ne ne 

i) it came the 
barking 



thaion'ni" 

wolf. 



Aien"-shon' ha"gwisde"' dagas'he 

something 



One would just 
tliink 



it all 



waadii;i'ge""t. 

they (m.) went 
out. 



Da', 

So, 



ne'oge"', 



one" 

now 



dtigas'he' ne 

11 thence it the deer, 

it pursued 

o'ne"' gagwe'go'" ne"'ho' 

1^ now it all there 



tlience it it 
is [inrsuing. 

Waefinofitgat'ho" ne" thaiofi'ni' 

They (m.) sa\v the wolf 

di'q tho"h:l' agaie'na"'. Da', 

nearly 



more- 
over 



o"thennen'e"'dat. 

they (m.) ran. 



it it could So, 
seize. 

Da', o'ne" 

So. now 



haon'ho"'gea"-shon' 

13 he (was) all alone just 

wa'ons'"a't o'ne"' 

J-^ they themselves now 
exhausted 



hodekhoii'ni 

he is eating 



ne 

the 



ne"'ho' waadiivdo"iak 

there he his body cast 



hage""tc!'. 

he ancient one. 



Ganio" 

So soon 



he'onwe' gasde""sani- 



the place 
where 



It corn string 
hanga 



SENKCA VERSIOX 



251 



strings of oorii hung. Two strings of corn he took otf. iind now. 
moreover, he placed them on his shoidder and he went out at once. 
He was running far away when they notictnl [what he had done], 
hut. \-crily, they did not at all pursue him. Again he arrived at 
their lodge. So now he cast them down where his grandmother 
abode. "'Here," lie said: '"Thou wilt do with this as seems good to 
thee. Thou mayest decide, perhaps, to plant some of it." \A'hen it 
wa.s day. he said: "Well, 1 will go to kill a beaver." Now, moreover, 
he went to the place that his grandmother had pointed out, saying 
that such things would dwell there. So ho arri\ ed there, and then, 
also, he saw the place where the beavers had a lodge. Then he saw 
one standing there. He shot it there and killed it. So then he placed 
its liody on his back by means of the forehead pack-strap and then, 
moreo\er, he departed for home. Some time afterward he arrived 



iofi'do'". Deiosde""'sage' waaniioiTda'go" 

seviTully, Two it corn strini,' ho them rrmovcil. 



wao'dii" 

he them 
hung. 



Two it corn strin-^ 
in number 



o ne 



o'ne"' di'<j hane"sha''ge' 

ii"\v more- Itis sltonlder i>n 



di'q 

more- 
over 



waaiage"''dak. 

lie went out at onee. 



Far 



war*nnenni'na"d<)o-. tho""*''"' iiu'e' kho' 

lint it i^ VL-rily and 



thcv I m. I booanu* aware 



HofiMiiVio"' hi''' tln)(liiio"'sot'. Da'. 

Thero he again wheru Iliere their lodgt' So, 



moro- 

oVtT 

waaduk'ht'' o'ne". 

he was rvinnini,' now 

away 

(le'ostliofr' deofivva'fion". 

it is a litllu tlioy him piir'^Uf'!. 

o'ne'" !H''''ho' wau'di' 

now thert.' iir it nist 



he'onwo' ie"dio"' ne*' ho'yot'. " Gwa''. 

tht' his grand- ■■ Here." 



waen", '" e'".senno"'don' 

he it said, '• thou thyself wilt 

please 

i's he" ne"'sadie'a"t nen'tren'. E""se'', iiT'she"", 'oie*' oientwa't''/' 

thon where so thou it wilt this it is. Thou wilt il may be. some I it will phiiit," 



the ]>laee .she was 

where seated 



his grand- 
mother. 



No'ne"" wa'o''hen't. o'ne" 

it heeame dav nrtw 



Th.^ 
now 

na"g'a"nia"i4o" 

tii-iiver.'' 



decide 

waen'': 

he it said: 



'Gwa'' 

'■ Well. 



E^giicsha"' 

I It will go 
to kill 



lie 



O'ne"" ili'ij iie"iio" 

Now more- tliere 



iiwii'e' he'onwe' to-e"''honde' 



more- 
nver 



ne" gaonwa"nt' ne'' ho'so't. ne"' 

the she it pointed the lii.s grand- that 

out luotlier 

e"ganon'gek ne"' na"'ot. Da', o'ne"" 

it will Ije that siieh kin<l ^^o. now 

abundant of thing. 

he'ofiwe' odino""sot' 



Ihuher 
he went 



ne 

llie 



the place 
wile re 



she it ha 
said 



ne 

tin 



ne"''ho' waa'io"", 

ther>' lie arrived, 



there it river 
flows 

■' ne"'"ho" 

lb, -re 

o'ne"'-kho", 

now -and 



waa ge 

he it sa\v 



the place 
wliere 



ne 

the 



iia ga nia go 

beaver. 



O'ne"- 

Now 



waa ge 

he it saw 



waa nio 

he it killed 



he placed its body on liis 
back by foreheacl band. 

sasT'defidi". Gain'gwff na'ion'nishe't 

again he Somewhat so long it lasted 

departed. 



8 

;» 

10 

11 



they (z.) have 
their lodge 

ne"'ho' ga'at. O'ne"' ne"iio- waa"'iak, kho" ne" 

there it stood. Now there he it shot, and tlie 12 

Da', o'ne"' wa:idia'tge"dat, kho" ne" o'ne"" di'tj 

So. now 



and 


the now 


more- 
over 


V6 


o'ne"' 


ne'"ho' 


.saa'io"' 




now 


there 


again he 
arrived 


14 



252 



IROyroiAN COSMOLOGY 



[ETH. ANN. 21 



:it the place whert^ their hj(l>;(» stood. Thu.s, also, again did lie do; 
there where his graiidinother was sitting h(> <-ast it. ■"Here." he said. 
•'So be it," she, the Ancient-hodied. said. 

So now out of doors they two slvinned it. They two held its Viody 
in many places. So when they two were nearly through their task 
there was a pool of 1)lood on the green hide. So then she. the 
Aneient-bodied, took up a handful of the l)lood and cast it on tlie loins 
of her grandson. '"Ha'ha"'," she, the Ancient-bodied, said, "now, 
verily, my grandson, thou becomest catamenial." "Fie upon it." said 
the youth, ''it is not for us males to be so affected as a habit; but ve, 
ye females, shall Ije affected thus habitually every month." Now, again 
he took up a handful of clotted blood and cast it between the thighs 
of his grandmother, and now, he said: ''Thou, of course, verilj', hast 



he'onwe' thodino""sot'. 



1 the place 
where 

he'cnwe' 

ji t he place 
where 

waefi"'. 

3 he it saitl. 

Da', 

4 So, 



there their lodge 
stands. 

ieniu"ciot 

she is sitting 



Xe"'"ho' 

There 



kho-' 

and 



ae 

once 
more 



so he it 
did: 



ne'' ho'sot' iie'^ho'* wao'di\ 

The his grand- there he it threw, 

mother 



there 

• Gwa"," 

■■Here." 



■Niiawe""'ha'," 

■ I am thankful," 



o ne 

now 



ne"' gaitX'diV'ge. 

D the its body on. 

ga'hne'ga" ne"' 

O it liqnid the 



as'de" 

out of 
doors 

Da', 



she it said 

ne'''ho" 

there 



ne 

the 



Eia"dag'e""'tcr. 

bodied 

Deniienawa"kho'" 



She .\neient-bodied 
One. 

waniieiT'se'. 



they (m.) it skin- 
ned. 



They two one the 
the other aided 



ne 

that 



no ne 

the now 



tho"ha" 

nearly 



ga CIO sa ge" 

it green hide on 



ne' otgwe"' .sa . 

the it blood. 



e"iadienno"'kde" 

t 

Da 



they (m.) two it task 
will complete 



o ne ne 

now the 



Eia"dage""tcr oVlio"'tcagak' 

she handlnl 
liink up 

ne"' hoa'.sa"'ge 

the his loins on 



i She Ancient-bodied 
One 

waago'dr 

.S she it threw 



ne"' otgwe""s;V, kho"' 

the it blood. and 



wa a ge 

9 she it said 

gwfi'de". 

10 my grand- 



ne 

the 



lege""'tci' 

She Ancient 
One: 



"Tcisnen"," waefi"' 

■ Fie npoii it," he it .said 



ne 

the 

"O'ne" 

■■Now, 

ne"' 

the 



honwan'dc'. 

her grandson. 



ne"' ne'"ho', 

the there 

"•ILrlui"'," 

■• Alas," 



wai'i' wti'sa"diawent, 

of Ihou hast the menses 

course ( = dost abstain) 

haksadase'Ti'. " The""'e"', 

he youth. •■ Not it is 



11 

12 
13 



ni^'a' ne'' agwadji'na' ne"''ho'' naiawefr'seg; i's de"'gwae*' ne' 

we males thus so it will be hap- ye though ihe 

pening: 

ne'^iaweiT'seg ne' 

so it will be hap- thu 

pening 

O'ne"^ ofisaa'tcaiiiik' ne'' o'to-wa' o'nt' 



we per- the 
sonally 

siweo"'-.shon"<>"* ne*'*ho' 

ve females ihiis 



wenni\la''-shon\" 

each month just." 



di'q ne"'*ho' wao'df 



Now 



again he it hand- 
lnl took up. 



it clotted 
blood 



more- 
over 



there 



he it cast 



14 Itie 



(leieo gen 

hetwcen her 
thighs 



ne 

the 



hoVot', o'ne"' di'q na'e' 



lus grand 
mother, 



more- 
over 



waen : " I's 

lie It ^aid. ■■ Thou 



HEWITT] SENECA VERSION 253 

now )>tH'<)iii(' catiiniciiitil." So now. she. the Ancient-liodied. heyun to 
weep, iind .sh<> stiid: "Moreover, ciistoniarily. for how Ioiim- a period 
will it be thus as ail htihitual thiiiy-; "" Tlien the vtmth saifl: "'[As many 
da\'s| as there are spots on tlie lawn. So lony. \erily. shall be the 
time that it will contiiiiie to be thus." Now a^'tiiii she beyaii to weep, 
the Aneieiit-bodied. So now she said: "It is not possible for me to 
consent tlitit it shall l)e thus."" "How many, moreover, then. shtiU 
thev be ; "■ he said. "" I would accept the number of stripes on the baek 
of a ehipmunk."" she said. " So lie it." said the youth. So then he said: 
"Customarily, four days shall a woman-lieino' remain out of doors. 
Then, customarily, as soon as she has wa.shed all her garments, she 
shall reenter the place where they, her ohwachira", abide."" 



SO it will ciiiitiniu 


Now 


once 


tube." 




more 


ne'' ne" 


WiVa'ge"*: 


" Daa't 


that Ihf 


she it said: 


" It is not p 
sil.le 



Wiii'i* iiu'e* o'ne"' o'sa/'diuwent." Da'. o'nT'"' (>Mi(»"'sr'"t'!i()" 

nt \erii\' iiinv Ihnu liast tliy Sn, imw she wt/pi -i 

course menses." 

no*' Iege'"'toi'. </nr'"" di'q wa'a'g'e"': "(niifr' di'(( oefi's 

the She Ancient- nnw more- she it said: "Where more- ens- ^ 

bodied One. over over tomarily ~' 

he*"' ne"iofi'nishe't iie" nc^'Miu' iie"io\leri'ongr' O'no"' nc*' 

whi-re so Iniifj it will the tims st^ it will e<Mitinne Now thr ,'^ 

l:ivt t<^ t..-;" 

haksa'dasc'Tr waon": " Ne'' ne'' he*' ni'iofr ne*' niiodia''o-w:V 

he youth he it said: '"Tliat the where so many it ilie so many it spots ^ 

is has 

ne'' djisda'thien'iV. Ne'''ho' na'e" ne"ion'nisli(^'t iio^'iio' g-efi's 

the spotted fawn. There verily so loner it will thus cus- 5 

lust tomarily 

ne^io'dOn'onii'." (.)'ne"' a'e' (>'dio"'se"t'ho' ne'' Iege""'tcr. Da', 

she wept the SheAncient- So, () 

bodied One. 

^'' DiVa'o'" ne"' ai»'i'wani'at ne" ne'''ln)' 

the I it will assent tlif thus ^ 

to 

naia'we""." "Do'. di'i] iioiT'T' Avar'Ti". " Ne" di'q non"' 

so it should come "How, nmre- perhaps?" he it saul. "That more- per- S 

to pass." many, over over hapM 

age'o'o' ne" djo'ho''o-wais he" ni'iofi' ne*' <>ian<)"''do"' ne" 

I it would the chipmunk where somanyitis tlie i! is liiu-il tln' it 

accept 

ga'swe"no""o*e\" waVge"\ '' Nio"/" waeiT' ne*' liak.saVlase":V. 

its back on." she it said. " So I»e it." he it said the he youth. 1* ) 

Da', ne'' waen": "Ge'i' j^'en's ne°io'da' a.s'de* ^vf/.s ne'''lu)' 

So, that he it said: " Four ens- somany it will out of ens- there \\ 

tomarily be days doors tomarily 

e"ie"di<n"i'dak. O'ne"' g-anio" o^efi's i>*ap*we'o-o"" r'"ieno"'ae*"'h()rr 

one will <<mtinue Now so soon cus- it all one will wash 22 

' ' " ' '' I hem plural ly " 

he'uiiwe' 

the place \'^ 
where 



lo III-, 




as 


tomarily 




ne'' ^u'cioi'ini:! 


is'ha" 


o'ne"" 


gen's 


de"die'io"" 


the erne's ramn 


■nt 


now 


cus- 
tomarily 


thenceone will 
come indoors 


henni"dio"' ne*' 


auQ* 


watei'ia'." 






they 1 m. \ ari.- ibt- 
abiding 


her 


ohwachira." 







" See first note on page 25-^. 



254 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



So some time afterward .she. the Ancient- bodied, .said repeatedlj-: 
"And there shall be mountains, seemingly, over the surface of the 
earth here present." And now. verily, it did thus come to pass. 
"And. too. there shall be rivers on the surface of the earth." again 
she said. Now, of course, truly it did thus come to pass. 

Now the youth said: "Now 1 think that thou and I should return 
home; that thou and I should go to that place which my mother has 
made ready for us; that there thou and I should remain forever." 
■"So be it," she, the Ancient-bodied, said. 

So then it was true that his grandmother and he departed. So then, 
veril}', they two went up on high. So this is the end of the legend. 



1 


Da'. 

So, 


o'ne"' 

now 


gaiii'gwa" na'uni'iiishe't 

somewhat ^o long it lasted 


o'ne"' ne" EiaMage""tci' 

now the She Aneient-bodied 
One 




ion'do"- 


; ''E"ionohdade'niong gwa"' 


kho"' he" ioeiidjadil'die'." 


2 


she kept 
sayiiiK: 

O'ne"- 


"There will be mountains seem- 
stiinding. injirly 

do'ge"s ne""ho' na"'a'we"'. 


and where it earth is present." 

"•Ne"'-kho' ne" e"ge"'hon- 


3 


Now 


it is ji fact 


thus so it eame to 

lljISS. 


"That and the it river will be 




dc'niofig he"' 


ioeiidjifge'," wsVa'ge" 


-kho" a'e". O'ne"" wai'i' 


4 


present 
plurally 


where 


it earth is present," sheitsaiil 


and another Now of 
time. c-inirse 




ne'"ho" 


do'ge"s ne""ho' na""a'we"'. 




5 


thus 


it is a fae 


thus .so it eame to 
pass. 

hak,sa'dase"a' waen" : 






O'ne" 


lie"' 


•"O'ne"" en" ne"' i" 


6 


Now 

aesedifi' 


the 

di'MTdr. 


he youth lie it said: "Xow- I sup- the we 

pose 

Ne"'ho' hae"'ne' he'onwe" diiagode'sa"'o"' ne" 


7 


thou and I-shmild 
return homt;. 


There thou and I the 
should go ^vh 


)laee there she is ready the 
ere 




no"ie"\ 


Ne-' 


ho" dae'ni'dioildak 


aio'i'wadfidic"." "Nio"," 


8 


mj- 
mother. 


There thon and I should be 


it should be a con- "So be it," 
tinuing matter." 




waa'ge"' ne" 


Eisvdage""'tci". 




9 


she it sftid 


the 


She .\ncient-bodied 
One. 






Da'. 


o'ne"' 


do'ge"s waiti*'dendi' 


lie"' ho'sot'. Da', o'ne"' 


10 


Sm. 


now 


it is a faet they two 
departed 


the his grand- So, now 
mother. 




na'c" 1 


e'tgv'"' 


wfr'ne". 




11 


verily 


up his^h 


they two 
went. 






Da', 


iie"''ho' 


nigagai'is. 




12 


[So, 


there 


so it legend 
is long.] 





A MUIIAWK A'ERSION 

In the rejfions above there dwelt niiin-being.s who knew not what it 
is to see one weep, nor what it is for one to die; sorrow and death were 
thus unlvnown to tiiein. And the lodges belonging' to th'Mii, to each of 
the ohwaehiras" [faniiliesj, were large, and very long, ))ecause each 
ohwachira usually abode in a single lodge. 

And so it was that within the cireumferenee of the village there 
was one lodge which claimed two persons, a male man-being and a 
female man-beiTig. ]VIoi-eo\er, these two man-beings were related to 
each other as brotliei' and sister; and they two wtM-e dehnino'taton'' 
[down-fendedj. 

Ratinak'ere" ne' e'neke" ne'ne" ia" de'hatiiefite'ri" nc'nc" 

Tho\- im.l ilwiOl ilii- plii.T alK.v ithfthati ii..t they i m. i it kii..« ilu- 

wln> Ihiit 

aio""shent'ho' no'k" o'ni" ne' aiai'"heie". Xe' o'lii" ne' dji' 

one should weep, aiici also the mie shonlil rii,-. Tlie iilsii ih.- where 

liiment 

rotino'^so'to"" ne' ska'hwadjirat'sho"'. kano'"sowa'ne"". neiV 

their im.l lodge staii'l lie- one it ohwaehira eaeli it lodge lar^e now 

one hy one (is) (is) 

ta'hno""' e"'s kano"'se's ne' dji' rati'tero"', a'>e"ke"-' 

besides eus- it lodge long the where thev(m.) l.erause 

lomarily (is) Hiiide, 

ie'hwadjirowa'iie"s akwe'ko" e'"s skano"'sa"nc" ie'tero"'. 

one's ohwaehira large (itall) ous- one it lodge in tln'v i indef.) 

(are) plnrally whole, tumarily aiiide. 

Ne' ka'tf ne' dji" nikaiifl'ta" skano""'s;V itdvaonkwe'taie"". 

The so then tie- where so it village one it lodge they (indef. I have 

large (is) (is) person (si 

roii'kwe" no'k" iakon'kwe'. neiT ta'hno""' iatr'"no"se""ha" nen' 

he man- and slie a man- neiw besides tliev two Iirother and now 

being (is) being, ' sister are 

ta'hno"" teiiniiio'tato"". 

besides they (m. i two down- 

fended are. 

"An ohwaehira in its broadest and original sense denotes the male and female offspring of a woman 
and their descendants in the female line only. In its modern and narrowed meaning it is equivalent 
to family: that is. a fireside group, usually composed of a parent or parents and olTspring. 

'"The epithet (in the dnal form) dehnino'taton is descriptive of the requirement of an ancient 
cu.stom now almost, if not wholly, obsolete among the Iroijnois. It consisted in the serdiision of a 
child from the age of birth to fmberty from all pers(ms except its chosen guardian. The occasion 
of this sechl.sion was some omen or prodigy accompanying the birth of the child, which indicated 
that the child wa.s uncanny, possessing jiowerful orenda, or magic power. It seems that children 
born with a catil were thns .secluded, and the presence of the caul itself may have given rise to the 
custom. Persons thus seclmlcd were usually covered with corn husks in some nook whence they 
came forth only at night in the care of their guardian. Moreover, the down of the spikes of the 
cat-tail was carefully sprinkled about the place of seclusion, the disarrangement of whicli wcmld 
indicate an intrusive visit. Heiu'e the epithet "down-tended," which is the signilii'atiiai of the 
.\merindic epithet. 

2.yi 



256 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



In the morning, after eating their first meal, it svas customary for 
the people to go forth to their sev(M'al duties. 

All the lodges lu'Ionging to tlie inhahitants of this plutc faced the 
rising and extended toward the setting sun. Now then, as to the 
plai'e where these two down-fended persons abode, on the south side 
of the lodge there was an added room wherein dwelt the woman-})eing; 
but tlic man-lieing lived in an added I'odin on the north side of the 
lodge. 

Then in the morning, when all had gone forth, the woman-being 
habitually availed herself of this opportunity to pass through her 
doorway, then to cross the large room, and, on the opposite side of 
it. to iMiter the place wherein abode the man-being. There habitually 
she dressed his hair, and when sli(> had tinish(Kl doini;- this, it was her 



Xe' ka'ti' 

The so then 

e'tho'ne" neiT 

at that time now 



enstom- 
arilv 



ne 

the 



nen 

now 



orho"'ge'ne" 

it morning in 



wa'hatikhwen'ta'ne' 

they fin.) (oea-sed from food) 
liad eaten 



wa'eiaken'seron'. 



eustom- 
arilv 



they (indef.) went out 
of door.s individually. 



Ne' 

The 



ke'"i'ke" 
this is it 



ratinak'ere' 

they (m.) dwell 



ne' 

the 



tkara'kwi'neke"'s 

there it sun rises 



no'k' 

and 



lie' 

til.- 



rotino"'so'tu"* ulvwe'ko" 



their (m.) lodgu 
.stand onebvohu 



^vll^•re 



nitioteno'"saienrta'nio"'. 

thus there they (z.) self lodgi.^ 
severally faced. 



it all 

(is) 

dji' iiVtewatchot/ho's 

there it sets 
(immerses itselfi 



Ne' 

The 



ka'tf 

so then 



8 

10 

11 

12 
13 
li 
15 



te'hni'tert) 

they two ( 
abode. 

niie'tero 



they two (m.) 
abode. 



there she 
abode 

nonka'tr 

side of it 



ne 

the 



ne 

the 



ke""i'ke" 

this it is 

Ioiono"'''sonte' 

There it lodge 

possesses 

iakon'kwe' 

she man- 
being (is), 



te^hnino'tato"' 

they two down- 
fended are 

e"tie"ke' mVkano""8ati 



ne 

the 



dji' 

where 



at the south 
(midday at) 

no'k' 

and 



ne 

the 



dji' 



ieiono""'sofite' 

there it lodge 



e" 

there 



such it lodge 
side of (is) 

ron'kwe" 

he man- 
being (is I 

noiika'tr 

the side of it 



e 

there 



ne 

the 



non we 

the place 

noii'we' 

the place 

othore'ke' 

at the north 
(it cold at) 

ren'tero"' 

he al)Ode 



ne 

the 



roil Kwe . 

he man- 
being (is). 

Ne' ka'tr 

Thr SO then 



orho"'ge'ne' 

it morning in 



eiistom- 
arily 

e'tho'ne' 

at that 
time 



ne 

the 



nen 

now 



e'"8 

custom- 
arily 



akwe'ko" wa^eiaken'sero"' 

(it all) they (indef.) went out 

whole of doors severally 



lie 
I he 



iakon'kw 



^^e 



tontakanho'hi'ia'ke\ 

thence she crossed the 
threshold, 

ia'hoiita'weiate' dji' 

thitluT she it entered where 



kano"''sowanen'ne' 

it lodge (room) large into 



she man- 
being lis) 

e" 

there 



non wc 

the place 



thefi'tero" 

there he 
abides 



ne 

the 



ia'hokerothi'ie' 

thither .she his 
hair liaudled 



ne 

the 



where 



niio re 

so it is far 
(is time) 



custom- 
arily 



va-'.sa , 

' it finished. 



ne 

the 

no fi ka'ti" 

the side of it 

rofi'kwc" 

he man- 
being (is). 

e'tho'ne' 

at that 
time 



ne 

the 

neiT' 

now 

e"'s 

custom" 
arilv 

There 

nen' 

now 



MOHAWK VERSION 



257 



custdin to coiiu' furth :i!i<l crdss over to the other side of the h)dg'e 
where Mils her own iihidiiiy phiee. So then, in this iniinner it was that 
she <laily devoted iier attention to hinu dressinj;- and arranyiny Ins hair. 

Tiien. after a time, it came to pass that she to whom this female 
person Ixdonucd perceived that, indeed, it would seem that she was in 
delicate health: that one wt)uld indeed think tliat she was about to 
gi\-e birth to a <'liild. So then, after a time, they questioned her. 
saying: "To whom of the man-beings living within the tiorders of 
the ^■illage art thou al)out to have a child T" But she, the girl child, 
did not answer a single word. Thus, then, it was at oth(n' times; 
they questioned her repeatedly, but she said nothing in answer to their 
quei'ies. 

At last the day of hei' continement came, and she gave birth to a 
child, and the child was a girl: Init slu^ persisted in refusing to tell 
who was its father. 



te"tkaia'ke""ue" tirhno"' e" iensewata'weia'te' 

thence slie fz.) will heside^^ there thither she it will 

eome forth reenter 

a'on'ha' tiio'nakte". E"' ka'ti" ni'io't ne' 



it(she:lier- tliere her own 
self mat (room ) is. 



ne 



Tluis, 



so tlieu 



soil 
st4inds 



til. 



dji' noiika'tr ne' 

wliere the side of it the 

niia'tewe'ni'sera'ke' 

eaeli it day iu nnmber iisi 



te'ho'sni 



the slie liini 

attends to 



rokerothi'ia's. 

slie his liair 
liaudles. 



Xo'k" hti'kare" ka'tf nen' ne' tikaofikwe'ta" wa'oiit'toke" ne' 

And after 11 ^ehile so then now the lier (indef.l jiarent she(indef.) tire 



ia'' ne"'-ke"" 

not tliat is it 



;i mo" 

indeed 



■ik(;'h'i 



well in 
health 

Aien're" e"iakok.sa'tiiieii'tiVne\ 

he a child ^vill have. 



her ( indef. 1 parent 

(is I 

te'iako'n'he" 

not she lives 



she (indef.) 
noticed it 



ne 

the 



One would 
think 



No'k' 

.\nd 



ha'kare" 

after a while 



akoieiTTr. 

her offspring. 

vii'ti" iieiT 

now 



so then 
therefore 



wa"kon\vaii'liwiinon'to'"se 

she her questioned 



ratinak ere 

thev I 111. I dwell 



ne 

the 



'krr 

who 

(it is I 

ratiteron'to"" ne' 

the 



ne 

the 



they (m.) abide 
severallv 



dji' nikana'tti" ne' 

where so it village the 

(is) in size 

rotiksa'taienta'sere'. No'k' 

But 



they (in.) are about t 
have child. 

ia"' skaweiTniT thaontaionta'ti" ne' eksa'a"' 

nttt one it won! she it answere<l (he 

(isi laick 

oia skonwariiiwauontoii'ni'. Ia"' othe'no"' thakeii'ro"'. 

she her question.s repeatedly. Not anythine; she (z. ) it would 



she 
child. 



E-' 

Thns 



kii'ti ni'io't 

so then so it 

stood 



it (is 
other 



say. 



No'k" hti'ka 

But 



after u 
time 



•e" nt'fi' ia'akote'niseri"h(»'se' neiT wa'akoksa"- 

nnw her day arrived for her now she became 



taien'ta ne . 

possessed of a 
child, 

dji' ni'io't 

where so it 
stood 



l!l" 
not 



1 .^he a man- 

being (is) 

thaionthro'ri" 

she it would tell 



ne' eksa'a-' (eksa')". O'k' o'ne 

the she a Onlv 



she a 
child. 



o"''ka' ro'ni''ha" 



now 

(it is) 



who 
(it is) 



he it is father 
to (her). 



10 
11 
12 

13 



"This is a contracted form of tlic preceding- word and is very mnoh used. 

21 KTH— 03 17 



258 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



But in the time preceding the birth of the girl child this selfsame 
lujin-being at times heard his kinsfolk in conversation say that his sister 
was about to give birth to a child. Now the nnin-l)eing .spent his time 
in meditating on thi.s event, and after awhile he began to be ill. And, 
moreover, when the moment of his death had arrived, his mother .sat 
beside his Vjed, gazing at him in his illness. She knew not what it 
was; moreover, never before had she seen anyone ill, becau.se, in 
truth, no one had ever died in the place where these man-l>cings lived. 
So then, when his breathing had nearly ended, he then told his mother, 
saying to her: "Now, very soon shall I die." To that, also, his 
mother replied, saying: " What thing is that, the thing that thou 
sa\'est'^ What is about to happen T" When he answered, he said: 
"Mv breathing will cease; besides that, mv flesh will become cold. 



1 

2 
3 

4 

.5 
6 

7 

8 
9 

10 
11 
12 
13 
14 

15 



No'k' o'hen'to" ne' 

the 



But before, in 

front of it 



dji' niic're" 

where 



ne' nefi' sha'ennak'erate' 

the now when she is born 



so it is 
distant 

ne' eksa"a' ke"'i'ke"' ron'kwe' rothon'te' e"'s ne' raoiikwe'ta' 

this it is 



lie heard it custom- tlie 
arily 



his people 

(relatives) 



the she this it is he man- 

child (is) being (is) 

ne' iakothro'ri' ne' dji' iakok,sa taientil'sere' ne' iate''no"se""ha'. 

the they (indef.) are the where she child is about the they two brother and 

telling it to have sister are. 

NeiT ne" renno"'tofi'nio"'. Ha'kare' neiT tofita'sawe"' nen' 

After a time nmv thence it began now 



ne 

Now that it 
(is) 

wa'hono'"hwak'te"\ Ne/ o'nf 

it caused him to be ill. The also 



he was thinking 
about it. 



ne' ciia'ka'iiewe" ne' e"'re"'he'ie' 

the there it brought it the will he die 



there it brought it 
(it was time ior it ) 

ne' ro"niste""ha" raonak'takta e'" ie'tero"', teiekan'ere' ne' 

the his mother his mat beside there she abode, she it looked at the 



dji' rono'"hwak'tsini". la'' teieiente'ri; ia'' o'nf 



where it causes him to Vje ill. 



teiakotka"tho" 

she has looked at it 



ne 

tJie 



Not she knows it; 

aiakono"'hwak'te"\ 

it would cause one to be ill, 



also 

a'se'ke"" 

because 



uonweii'to" 

ever 



la- 



.se ' 



not as a mat- 
ter of fact 



nonwefi'to" o"''kiV teiakawe"'he'io"' ne' 



one has died 

o"'hwa"'djok 



the 



dji' ratiniik'ere'. 

where they (m.) dwell. 



ka'tf ne' nen' 

so then the now very soon 

wa'shakawe""ha'se'' ne' 

he her addressed the 

o"'hwa'djok e"ki"'heia"." 

very soon I shall ftie." 

••O" ne' na'ho'te'" 

"What the kind of thing 

(is it) lis it) 

ne°ia'wenne' 'i " Ne' 

so it will take place?" The 



ia'te"''hatofiri'.seratkon'te"' 

thither his breath will remain away 

wa'heii'ro"': 

he it .said: 



ro"niste""hii', 

his mother. 



Ne' 

The 



now 

■Nefi' 

" Now 



Ne' 

The 



o ni 

also 



ne 

the 



ro'niste""ha' 

his mother 



wa 1 ro 



she it said: 



ne' 

the 



o ni 

also 



whert* 

ne' 

the 



luVho'te"' 

kind of thing 



sa'to"'? O 



thou it art 
saying? 



tofitahata'tf 

thence he replied 



ne 

What that 

( is it I 

wa'hen'ro"': 

he it said: 



" E°wii"tka we' ne' dji' katonrie"',se", tii-hno"'' e°kawis'to'te' 

the where I breathe, am besides 

breathing 



'It will eea.se, 
will leave it 



it will make it 
euld 



HEWITT] 



MOHAWK VERSION 



259 



unci then. also, tlic joints of my liones will IxM/onic stiti'. And wiu'n 1 
cease breathing thou must i'los(> my eyes, using- tliy hands. At that 
time thou wilt weep, (nen as it itself will move thee [that is, thou wilt 
instinctively we(>p]. Resides that, the others, severally, who are in 
the lodge and who have their eyes fixed on me when I die. all th(\-;e, I 
sav. will l)e atl'eeted in the same manner. Ye will weep and your 
minds will be grieved." Notwithstanding this explanation, his uiotlnn' 
did not understand anything he had said to her. And now. besides 
this, he told her still something more. He said: " When I am dead ye 
will make a burial-case. Ye will use your best skill, and y(> will dress 
and adorn my body. Then ye will place my body in the burial-case, 
and then ye will close it up, and in the added room toward the rising 
sun, on the inside of the lodge, ye will prei)are well a place for it and 
place it up high."' 



ne' kierofi'ke' 

the my flesh on, 



tii'hno"" e"io''hnir"ha"ne' ne' dji' 

bcsidus it will becoDu- hard the where 



tewaksthoiiteron'ni<V'\ Ne' o'ni' ne' neiT e"wa''tkaVe" ne' 

I iiin jointed severally, have The also the (now) it will eease. the 

joints. when will leave it 

dji' katoii'rie'se' te"skeron'weke" se'snon'ke" e""sats'te\ E'tho'ne' 

where I breathe, must thoii close my thy hand with thou must .■\t that 

eyes tise it. tinie 

te"sa-slie'"tho" o'k' the"tewenno"-'to"'. No'k' ho'ni" ne' 



nen 



must thou weep 



just 



It will roiue of its own 
acc<ird. 



And 



Ills. 



tin- 



others eaeh of 



it house in 



otia"ke''sho"* ne' kano""'sako'" e"ie"teron'take" ne' te"iekan'erake' 

will they abide the they it will look at 

sha"te"iawefi'ne' te"sewa'shent'ho' 

must (will) ye weep 



ne' nen' e"ki'iieie', akwe'ko" 

will I ilie, it all 



the (now) 
when 

ta'hno""' 

besides 



e .sewn niko ni Kse . 

will yitiir minds; bf grieved." 



likewise it w 
too 


111 1 


iapi« 


I'll 


No'k- 




ia 


" 


And 




nil 


t 



ne' 

the 



ro"niste"'"ha" 

his mother 



thiieiako"niko"'rait''nta"'( 

thittier it slie uiiderstoinl 



na'ho'te"" wa"hefi'ro"". Nen' ta'hno""' .se"'*hii' 

he it said. Xow besides 



1 SI 



wii'shako'hro'ri" 

he it told her. 



kind of thing 
(itisi 

na-ho'te"" 

the kind of 
thin« 

e"waki"he'io"" e".se'^'aronto"tsei'on'ni", 

it will have eaused will (must) ye make a ease, 

me to die 

ne' e"'skwaiiX'tA'sei'on'ni" 

the will vc mv bodv tiuelv array. 



)niewhat you- 
farther "der 



oth(>'no'" 

auvthinj; 
ik 

lie' dji' 

tilt' where 

nou'we" dji' 

the jilai'e where 



Waiit'-n'ro" 

He it said ; 



ne 

the 



•Ne' 

• The 



nen' 

innv 



e'tho'ne" 

at that 
time 



nen 

now 



e"tisewateweien'to"" 

will ye it do Willi rare 

oronto'tsera'ko"' 

it I'ase in 



e"'skwaia'ti'ta", no'k" ho'ni 

ye my body will and also 

pla'ee in (it). 

ne' dji' tkara'kwi'neke""s 

the where theuee it sun comes 

out (east) 

kano""siiko""' noiikii'ti' e"sewakwata'ko" 

it room in the side of it will ye it prepare well 



tho'ue" e"tisewanon'teke". ta'hno""' 

uill ye it cover. besiiles 



at that 
time 

nonka'ti 

side of it 



e'nidic" 

high up 



ieiono"''sorite", 

there it po.s,sesses a 
room (lodge) 

e"sewa're""." 

will ye it place." 



8 

9 
10 
11 
12 
13 
14 
15 



260 



IROQUt>IAN COSMOLOGY 



[ETH. ANN. 21 



So then, verily, when he had actually ceased hreathino-, his mother 
closed his eyes, iisiiii;' iier hands to do this. Just as soon as this was 
accomplished, she wept; and also those others, includinij all those who 
were onlookers, weiv affected in just the same manner; they all wept, 
notwithstanding' that never before this time had they known anyone to 
die or to weep. 

Now then, indeed, they made him a ))urial-caso: then there, high 
up in the added room in the lodge, they prepared a place with care, 
and thereon they put the burial-case. 

And the girl child lived in the very l)est of health, and, besides 
that, she grew in size very rapidly. Moreovei'. she had now reached 
that size and age when she could run hither and thither, playing- about 
habituallv. Besides this she could now talk. 



To'ke"ske" 

III truth 

ro'iiiste'^'htV 

his mother 



3 

4 

5 

6 

7 
8 
9 

10 

11 

12 
13 

U 
15 



ka'ti' 

so tliun 



ne 

the 



dji' ia'thatonri'seratkon'te"" 



where 



ne' 

the 



thither his breathing did 
depart 

wa'thoiiwaron'wcke" iesno""'ke" wa'oiits'te". Xe' 



she his eyes closed lier hands on she it used. Tlie 

kii'tr he' kara'tie" wirtio"',shent'ho' no'k' lio'ni" ne' otia"ke"sho"' 

so then there it it accom- she wept and also the others each of 

panied 

ne' dji' ni'ko"' ne' teiekan'ere" o'k' sha'tia'wefine": akwe'ko" 

tlie where so it is iti the they it looked at just equally it happened: it all 

number 

WfVtio"'shent'ho"; ne'ne' ia" noiiwen'to" te'hatiiente'ri ne' 

they wept; the that not ever they (m.) it know the 

aiai"heie' 



niio're' ne' e'tho'ne' ne' o""ka" o'k* 

the at that the someone oulv 



o'hen'to"' dji 

before where so it is dis- the at tliat 

taiil time 

ne' te""'s ne'ne" aio"'shent'ho'. 

the or the that one should weep. 

Neil' ka'tr to'ke"ske' wa'honwaronto'tseroii'nio"", neiT 

Now so then in truth tliey (m. i case made for him. now 



one should 
die 



o ni 

also 



taionteweien'to"' 

they (indef.) it did 
"witli care 



ne' dji' wti'honwaia'ta'seron'ni'. E'tho'ne" 

the where they (m.) his body finely arrayed. At that 



nen 

now 



oronto'tsera'ko"' 

it burial ease in 

ieioteno""sonte' 

there it has a room 
attached 



ne 

the 



E'tho'ne" 

At that 
time 



time 

nen' ne' 

now 



the 



dji' 

where 



wa'honwaia'ti'ta' 

they his body phicci. 

kano"''sako"' nonka'tr e'neke"" wa^bati^'re"'. 

it house in side of it high up they it placed. 

eksa^'a' akwa*' o'k' sken'no"', nen' ta'hno"'' 

she a child very only well, now besides 

dji' iakote'hirrron'tie'. No'k' ne' nen' 

where she is increasing in size. But the now 

citiako'ie"' ne' neii' e'rok tcietak'he's, iakotka'ri'tseronni'ha'tie'se' 

the now every- she runs about she goes about making amusements 



No'k' 


ne 


But 


tlie 


io'sno're' 




it is rapid 





e 

there 



thence she 
arrived 

nen' o'ni* ionta'tr, 

now also she talks. 



every- 
where 



repeatedly. 



for herself, 



HEWITT] MOHAWK VERSION 2<)1 

Suddenly those in the lod^e were yreiitly surprised that the ehild 
began to weej). For never l)et'ore had it so happened to those who 
had ehildivn that these would be in the habit of weeping. So then 
her mother petted her. endeavoring to divert her mind, doing many 
things for this purpose; neverthele.ss she failed to ([uiet her. Other 
persons tried to soothe her by petting her, but none of their etiorts 
succeeded in (|uietiiig her. After a while the mother of the child 
said: "•¥(■ might try to quiet her by showing her that burial-case 
that lies up high, yonder, wherein the liody of the dead man-lieing 
lies."' So then they took the child up there and un<^overed the burial- 
case. Now of course she looked upon the dead man-lieiiig, and she 
immediately ceased from weeping. After a long time they brought 
her down therefrom, for she no longer lamented. And, besides this, 
her mind was again at ease. 



WiVontie're"" o'k' 


ne' kano""sako"' ie'tero"" (ieteron'to"') 


They were sur- just 
'prised 


the it liouse in one abides: they abide 

one by one 


nen' wrrtio"'.shent'ho* 


ne' eksaYr'. Ne'ne' iii" nonwen'to"' e*' 


now slie uopt 


the she a child. The that not the ever thus 
is 


thontriio't(>""h:Vtie* ne' 


iakoksa'triien'to"' no' trno"Nhentho"seke\ 


hither so it hjis liccn the 
coming 


they Iiave children the they slioiild cry as a Iiahit. 
individually 



Now so llien llic its (z. ) mother she her comforted, she her mind 

rawen'rie'. O'ia' o'k' luVtetioie're"' ne' aiuko'niko^'rawen'rie". 

diverted. Otlier just. repeatedlv so she it the miglit she lier mind diverted. '* 

(it is) did'tlo 

la'' ki"' thaon'to"" ne' taionto'tate\ O'ne"' o'ia' o'k" 

Not it it sufficed the slie it \v<mld cease Nou" other just *^ 

seems from. (it is) 

tciontatarho'ton'ni', ifr' ki*' tewa'to""s taionto'tate'. No'k' 

again one her comforts. not it it suftiees she it wonid cease And I 

seems from. 

ha'kare' nen' ne' akoksten'Ti' wa'i'ro"*': "' Aietoiiate'nien'te"\ 

after a time now tin- ^he elder one she it siiid: "Ye her shonld try there. ' 

iaietehina'ton'iia'se' ne' i'si' (~'neke"' tkaronto'tsera''here' ne' 

thither ye it shouM show the (far) high np there it Imrial-case lies the i^ 

to her yonder 

dji' raifi'ti' ne' rawe'^be'lo"'." E'tho'ne' kati" nen' ia'akotiiii' 

where his Imdv the he is dead." At that time so then in'w thither ihev 

it tills" 

tai'at''he"ste' ta'hno"" wrrkontinontek'si". Non' wa'iii" \v:Vontkat'h( 

upbore her body beside^ tliey it tincovered. N"W \-erily --he it hulked at 



ne/ 


rawe"'hc'io". Ne' 


ka'ti' lie' 


ok'sa" 


o'k- 


Wii'o" 


'■'tkiVwe" 


ne 


the 


he is (li-ail. Thf 


.Ml tlieli the 


at onee 


just 


she eel 


ised from it 


the 


^ji' 


teio"-shent'ho's. 


Akwa-' 


ka'ti" 


ke""' 


iia 


•he"'. o'ne" 


WhlTC 


vlii.' was crying;, 
wi-cping. 


V.ry 


^o th'^n 


this 


leliftl 


h of time 


now 


to fit 


aiakotiia"tats'ne"'te*. 


nen' i:V' 


th;"i"tet<- 


io""sll( 


■flt'llo' 


s. Ne' 


o'lii 




thence they her boily 
down hrou^ht. 


now not 


not si 


lie is wee 


pint-'. 


The 


also 


ne' 


e"' ni'io't sken'no' 


'■ tcienno" 


"ton'nio 


II, 








th.- 


thus s.t it (it isi well 


litrrtin sin 


• is in mini] 











1(1 
11 



13 
15 



I thinks iterati\ely i 



2<V2 



IROQLTOIAN COSMOLOGY 



[ETH. AXX. 21 



It was so for a very lono- time. Then she began to weep ayaiii, 
and so, this time, her mother, as soon as possible, took her child up 
to where the dead man-being- lay, and the child immediateh^ ceased her 
lamenting. Again it was a long time before one took her down there- 
from. Now again she went tranquilly about from place to place 
playing joyfully. 

So then they made a ladder, and they erected the ladder so that 
whenever she should desire to see the dead man-being, it would then 
be possible for her to climb up to him b^- herself. Then, when she 
again desired to see the dead person, she climbed up there, though she 
did so by herself. 

So then, in this way matters progressed while she was growing to 
maturity. Whenever she desired to see the one who had died, she 
would habitually climb up to him. 



10 
11 

12 
IS 
14 



Akwa" wa'kari"hwes nen' a're" tonsaio""shent'ho'. Nefi ka'ti' 

Very it matter loii^ now again once again she wept. Now so tlien 



it matter long 
lieeame 



non'wa" ok'.sii" 

at this time at once 



o'k" ne' <)"niste"''ha' i:'rhontatia'tarat'he"ste" ue' 

jnst the its (her) mother thither .she upbore her body the 

ontatien"a' ne' dji' tka"here" ne' rawe""he'io"', ne' o'ni" ok'sa' 

her offspring the where there it lay the he is deari, the also at once 



there it lay 
on it 



o'k' wa tionto'tate" ne' dji' teio"'shent'ho's. Akwa"' ka'ti' a're' 



jnst 

kc" 



she ceast'd from it 



this, length of 

time. 



iU'Il 
now 



II re 

again 



where she is weeping. Very 

tontaiontatiiVtats'ne"*te\ 



thence again they her boily 
down brought. 



sken'no"' thitcakotka'ri'tseronni'ha'tie'se'. 

again she herself gous about amusing. 



well, con- 
tentedly 

Nen' ka'ti' 

Now so thfu 



(^'tho'ne' nen' wa'hatinekoton'ni' 

at that time now they made a ladder 

(onekota ) 



so then again 

Nefi' a're' 

Now again 



ne o ni 

the also 



WEi'hatinekoto'te"'. Ne' ka'tf ne' kafke' te"iakoto'"hwen'tcio"se' 



they set uj) the ladder The so then the 

(onekota. ) 

ne' aiontka'tho' ne' rawe"*he'io" 

the she should look the he is dead 

at it 



whenever 



it will be needful for her 



e"wa'to"\ ki", ne' akaofrha^a' 

the she herself 



I be- 
lieve. 



ie"ierat'he"\ 

thither she will 
ascend. 



Ne' ka'tf 

The so then 



ne 

the 



nen 

now 



it will be 
possible. 

a're' tonsaiakoto"'hwen'tcio"'se' 

again again it was needful for her 



ne' a'hoiiwa'ke"" ne' rawe'"he'io" 

the she should sec him the he is dead 



itVerat'he" 

thither she 
climbed, 

E"' ka'ti" niio'to"'hii'tie' ne' dji' iakote'hiirroii'tie". Kat'ke' 

Thus so then so it continued to the where she continued to in- Whenever 



ki-' 


akao"-hri"a' 


I be- 


she herself. 


lieve. 





so it continued to 
be 

te"i:ikoto"*hwen'tci()"se" ne' 

she will need it the 



she continued to in- 
crease in size. 



aiofitkiVtho" 

she should look 
at it 



ne 

the 



rawe^-he'io"' 

he is dead 



ia'erat'he"' 

thither she 
climbed, 



a 



think. 



custom- 
aril V. 



HEWITT] MOHAWK VERSION 'JTiS 

In addition to these things, it was usual, when she sat on the phice 
wher(> the burial-ease lay. that those who abode in the lodge heard 
her eonversing, just as though slie were replying to all that he said; 
besides this, at times she wouUl laugh. 

But. when the time of her maturity had come, when this chihl had 
grown uj), and she had again come down, as was her haliit. from the 
place where the dead man-being lay. she said: •"Mother, my father 
said" — when she said "my father." it then became certain who was 
her father — '"'Now thou shalt be married. Far away toward the 
sunrising tliere li(> li\es. and he it is who is the chief of the people 
that <lwcll there, and he it is that there, in that place, will be married 
to tliee." And now, besides this, he said: 'Thou shalt tell thy mother 
that she shall till one burden basket with bread of sodden corn, putting 



Nen' t;iiino"'' 


ne' 


e"'s ne' neiT e"' ieietskwa'iii're' 


ne' dji' 


Now besides 


till- 


cilstiiln- tlir linw thus there slu' sits np lliKll 


the where 


tkaronU)'ts(n'ri''hort' 




iakothofi'te* e"'s ne' kano""'sako"' 


ic'tero"" 


thvTv it burial case lies up 




tlu'V it lifiird eiistom- the it hDtise in 


thev (inrlet".) 






iirilv 


nhide 


lie' iak()"th;uv' 


in^ 


dji' ni'id't ne' aonta'ho'thfi'r: 


dvc' ne' 


the she is onnversiiitr 


tin 


where so it tile tliellee lie would I 


>e the 



4 



stands talking; 

rawe"'he'io"' no'k" o'ni" aontaiakoriiiwa'serakweiTha'tie'. nen' 

he is dead hut also theiioe she eontinued to reply, now 

tii'hno""' sewatie're"" neiT taiakoie'shc)"'. 

besides sometimes now theneo slie would 5 

laugli. 

No'k" ne' nen' ciia'ktV'hewe' neii' sha'onteiiia'ro"" ke"'i'ke"' 

But the now there it arrived now there she matured this (here) () 

(it is| 

eksa'Ti' ne' nefi' a're' tontaionts'ne"'te" ne' dji' tka''here' ne' 

site a the now atrain theni-e slie deseended the where there it lies the 7 

child upon it 

rawe""he'io"" wa"i'ro"": " Isti'iTdia" (isdiV)," waiit"^n'ro"" ne' 

he is dead she it suid: "iih. Mother. lu- it said the 

rake'ni"hiV (ne' dji niio're' wtVi'ro"' rake'ni'"ha" e'tho'ne' nen' 

he my father (the \\'here so it is far she it said he my father at that now 9 

(is) (ia) time 

wa"kato'ke""ne" o"''ka" ronwa"ni'"ha" ne' eksa'Ti): 'NrnT e""sania'ke'. 

it became known who lie her father lis i the shea 'Now thou shalt 10 

(as true) (it is) liiild (isi marry, 

I'no"' ne' dji' tkara"kwi'neke"'s nofika'ti' e" thantik'ere". 

Far (far the where there it siui rises .side of it there there he dwells, H 

away) 

ne'ne' thonwakowa'ne"' ne' thatinak'ere' ne' e" e"seni'niake\' 

the that there he their chief (is) the there they dwell the there thou and he shall 12 

marry.' 

NeiT ti'i'hno"" wa'hen'ro"": ' E"'she'hro'ri" ne' sa'niste"'"ha" 

.Vow and he it said: ' Thou her shalt tell the thy mother 1-5 

ne'ne" akwa'' e"tionteweien'to"'. ka'hi'k te"ie'ieste' ne' kane""ha- 

the very she shall do it the best it fruit she it shall the it corn IJ. 

that. possible, mix witli it softened 



s 



a This is a shortened form, of ihe next preceding word. 



2(U 



IROyUOIAN COSMOLOGY 



[ETH. ANN 



forth her best skill in iiiiikinji- it, and that .she shall mix berries with 
the bread, which thou wilt bear with the foi'ehead strap on thy back, 
when thoii ijoest to the place where he dwells to whom thou slialt l)e 
married." " 

Th(>n it was that her mother made bread of corn softened by 
l)oilinij;-, and she mixed berries with the corn bread. So then, when it 
was cooked, she placed it in a burden basket, and it tilled it very full. 

It was then, at this time, that the young wouian-l)eini)- said: '" L 
believe I will go and tell it to my father." It was then that she again 
climbed up to the place where the dead man-ljeing lay. Then those 
who were in the lodge heard her say: " Father, my mother has tinished 
the bread." But that he made any reply to this, no one heard. So 
then it was in this manner that she conversed there with her dead 
father. Sometimes she would sav: "So be it; I will." At other times 



nawe""to"' (?kane'"sto"hare') e"iena'taron'ni\ iontke"'tats a't'here' 



1 

2 
3 
4 
5 

6 

7 

8 
9 
10 
11 
12 
13 
14 



by boiling 



it corn washed 



she bread shall make. 



ne 

the 



ne 

the 



it it .-hill fill 

then'tero"" 

there he abides 

E'tho'ne' 

At that time 

nawe""to"\ 

by boiling, 

sha'ka'ri' e'' 

when it was there 
e coked 

wa'ka'na'ne'. 

it filled it. 



ie"-.satke"tate" 

thither thou shall boar 

it on thy baclc by the 

foreliead-.vtrap 

e^seni'iiiake'.'"' 

thou he shall marry.'" 



ne 

the 



nen 

now 



one bears it on 
the back by the 
foreheail strap 

where 



se 



thither 

thou 
Shalt go 



it basket 

non'we' 

the plaee 



ne 

the 



o''niste'"4ia" 

its I her I mother 



waena taron ni 

she it bread made 



ne' kane""ha- 



the 



It corn 
S(tflened 



akwii' 

verv 



tewa'hiaies'to"' 



Ne' 

The 



one it has mixed 
with I'rnit. 

waake'ta iontke'tats'tha" 

sne it placed one uses it to bear it on 
in it the back by the forehead strap 



ka'tr 

"otheli 

athera'ko" 

it basket in, 



ne' 

the 



nen 

ni)«- 



akwti" 

very 



E'tho'ne" 

At that time 



nen 

now 



ne 

the 



ne' 

the 



rake^ni"ha'.' 

he is my father." 



eia'tase"a' 

she new-bodied 

one (is) 

E'tho'ne' 

At that time 



wai ro" 

she it said: 



■Ie""shi'hro'ri" ki'' 

I think, 



■There I shall 
tell him, 



nen 

now 



ionsaierat'he"" 



tka"here' ne' 

there it lies the 

upon it 

kano""sako"- 



ne 

the 



it lodge in 



wa'euiVtari'sa' 

she it bread has 
finished 

ne" 



ne 

the 



rawe°'he'io" 

he is dead. 

ie'tero"" 

thev abide 



my mother.*' 



Ne' 

The 



thither again she 
ascended 

o'nf 

also 



ne 

the 



dji' noii'we' 

where place 

iakothoii'te' 

they it heard 



O 



Ka 

that anyone 

one 

sewatie're"' 

sometimes 



teiakothoi1te"'o"" 

one it has heard. 



dji' 

where 

No'k' 

And 

E-' 

Thus 



she it .said: 



ne' 

tlie 



'•Rake"'ni" 

" He mv father 

(is) 

aontaiiota'tike" ia" 

he should have replietl not 



nen 

now 



that 
thing 



ka'ti" 

so then 



ni'io"t tiiako"'thare\ 



wa 1 ro : 

she it said: 



lo-'.' 

" Yes," 



sewatie're"' 

sometimes 



so It IS 

(stands) 

nen' 

now 



just she was 
talkniK. 

tuiakoie'sho"' 

ilierc she wimld 
hi ugh. 



MOHAWK VERSION 



2<ir) 



.she would liiuoh. .So after a while she eanie down and said: "'Sly 
father said: " To-morrow very early in the morning thou shalt start." "' 

So then, when the next day came, and also when they Ir.id finished 
eating tiieir mornino- meal, the young woman-ixdng at tid> time said: 
"Now I believe I will .start; but 1 will also tell my fatiier. 1 believe." 
At this time she now went thither where stood the ladder, and. 
climbing up to the place whereon lay the bui'ial-case of the dead man- 
being, she said: "Father. I shall now start on my journey." So tlien 
again it was from what she herself said that it was learned that he was 
her father. 

It was at this time that he told her all that would liefall her on iiei- 
journey to her destination, and, moreover, what would happen after 
her arrival. So then, after she again came down, her mother took up 
foi- her the burden l)asket which was full of l)read, and placed it on 



Hfi'kare" 

Aftt-r ;i vvhih 



ka'tr 

sn then 



nen 

now 



tontaiontsne""'te 



tlii'tici- ayain she 
rlrsceiided 



ta^hno"" 

besides 



"WaiitMTro"' 

■■ Hi- it siiid 

orho"'ke"'dji-." 

it morning early." 

Ne' ka'tr 

The sc.tlien 



ne 

tllL- 



ne 

thf 



rake'ni'iia' 

he my fathi-r 
(is) 



e lo r li(> ne 

it dav will iltiwii 



she it said: 

e"ka'teiTti" 

shall I start 



sa^hatikhwen'tane" 

again thev liiiished eating 
their food 



nen' sh;"i"oriie""'ne" ne' o'lii" ne' neiT 

now when day dawned tin- also the lio« 

(liaylight came) 

ne' or'ho"'ke''ne' wathontska''ho"' e'tho'ne" 

the it morning in they fed themselves at that time 



ne' eiiV'tase" wa'i'ro"": ••Nt^-n' ki"' (''"ka'ten'ti": no'k" 

I will start; hnt 

E"tlK)'ne" nen' 

-At Ihat time now' 



the she the she it said: 

new-bodied one, 



think. 



thither I him 
will tell. 



niionsa le 



ie^'shi'hro'rf ki"' ne' rake"ni'"ha' 

I the 

think, 

dji' non'we 

just there again where Iheplaee 
she went 

dji' non'we 

where phiee 



he mv father.'" 

■(is) 

tkaneko'tote" t:i"hno' 

I.esides 



there it ladder 
stands 

th:ironto"tsera'"here" ne' rawe""he'io" 

there he a hiirial-ease the he is dead. 



<> m nen 

also now 

a' re" e"' 

again there 

ia"erat'he"" 

thither she it 
aseendecl 

tii'huo""' 

li.esldes 



lies upon it 

wai'ro"": ••Rake"'nr nen' e"ka'ten'ti"."" Ne' ka'ti" ne' dji' 

she it said: "He my father now I will start " The so then the where 

iofithro'ri" ne' akii'o""ha" ne'ne' ro"ni'ha'. 

she it tells the she herself the that he her father (is). 

prtho'ne" akwe'ko" wa'shako'hro'ri" ne' dji' n('"iawe""'sero"" 



M that time 



he it told her 



w here 



ne' dji' niio're" Miie"'heri'i«'>"" no k' lio'ni" 

the where so it is far so thither she will go and also 



it will happen 
serially 



ne 

the 



Ne' 



ka'ti' ne' n(''n' >ha"toMtruonts'ne'"te", 

so then the nou « hen theinv she descended. 

o"niste""hiV nen' wa"tiontate''kwe"" ne' iontke'tats'tha" rrt'here" 



len lonwe 

there she will Th 
arrne. 

'"tho'ne" 

at that tim 



nen ne 

now the 



its (her) mother 



she it raised up for her 



the one uses it to lie.-ir it on il hasket 
the haek by the forelii'ad strap 



8 
!» 
Ill 
11 
!•_' 
13 
U 



266 IROQUOIAN COSMOLOGY [eth. ann. 21 

the back of the young wonian-being, to be l)orne by means of the fore- 
head strap, and then the 3'oung- woman-being went forth from the 
lodge and started on her journey, the path extending awa}' toward the 
sunrising; and thither did she wend her way. 

So it was surprising to her what a short distance the sun had raised 
itself when she arrived at the place where her father had told her 
there was a river, where a floating log served as a crossing, and at 
which place it was the custom for wayfarers to remain over night, as 
it was just one dav's journej' away. So the young woman-being now 
concluded, therefore, that she had lost her way, thinking that she had 
taken a wrong path. She then retraced her steps. Only a very short 
distance again had the sun gone when she returned to the place 
whence she had started, and she said: '"I do not know but tliat I 
have lost my way. So I will cjuestion my father about it again." She 



I'i 



kansVtarana'no"' ne'ne' eia'tase' 

it full ';>f brearl (isi the that she new- she her caused to bear it on her now 

bodied (is) back by the forehead strap 

tifhno""' i;reia'ke""ne' nefi' wa'o"'ten'tr dji' tkara'kwi'neke"'s 

and hence she went now she started where there it sun habitually 

forth comes out 

niiotha'hfiiera'to"' e" niiil'ha'e"'. 

so it itself road faces there just thither 

she went. 

Ne' ka'tf ne' ione'hra'kwa't niiore"a' iotera'kwakarata'to"' 

The so then the it is wonderfttl so it is little ■ it sun had raised itself 

distant 

no'k' e" ia"ha"ofi'we' dji' noii'we' ne' ro"ni'"hti" ne' rii'we"' 

5 and there there she arrived where the place the he her father the he it has 

(is) said 

tkii'hio"'hata'tie' wa''tiV karoiTto" ne' dji' teieiaiiiak'thil'. E" 

there it river extends maple it tree floats the where they use it to cross There 

along the stream. 

e"'s noii'we' ia'onnoii'wete". a'se'ke'"'' sewe'hni"ser:i' dji 

i custom- the place there one would stay because one day where 

arily overnight. 



a 


'se 


'ke' 


li' 




bee 


ftU'^e 




ka' 


tf 




ne' 


so then 




the 



niwathiVhinon'tserese'. Nefi' ka'tf ne' eia'tfise' wa^e^^'re'' 

o so It journey is long. Now, so then the she new- she it thought 

bodied one lis) 

oii'hwi'io' wireirrta''to"'ne\" ^v:Ve""re' to'kiV non'wa' wtvtekhiV- 

9 it is true she her way has lost. she it thought perhaps this time I it path 

matter 

hane'nVke'. E'tho'ne' ka'ti' nen' saio"''kete\ Nakwa" ofi'wa' 

1*' mistook. At that time so then now she started The very this time 

back. 

ke""' o'k niio're' niioterfrkwa'tefi'tio"' no'k' io""sri'ionwe' 

11 here only so it is so it sun had moved but there again she 

distant arrived 

ne' dji' tiiako'ten'tio"' tii'hno"'' wa'i'ro"': "To'ktV non'wa' 

llie where thence she started and she it said: " Perhaps, this time 



WiVki;i'tri"to"'ne'/' E"slieri*h\vanofi'to"Ve' ka'tf ne' rake'ni'iia' 

13 1 my way have I him will again ask so then the he my father 

mistaken. (is). 

ti Literally, she lost her body. & Literally, I lost my body, 



HEWITT] MOHAWK VERSION 2(i7 

tliri-cuiKiii clinilii'd up ;ii;'ain to the ])l;ico wIhtc her fatlicr lay in the 
hurial-rasf. TlKtsi' who weri' in the house heard her say: '" Father. I 
eaiiie hack thinking that, perhaps. I had lost my way. for the reason 
that I arrived so ([uieivly at the point thou descrilicdest to me as the 
phice where 1 should have to remain over iiiyht; for the sun had moved 
.seareely anv distanee before I arriv(Hl where thou liadst told me there 
Would he a river which is crossed liy means of a \og. This. then, is 
the aspect of the place whence 1 returned." At this time, then, he 
made answer to this, and she alone heard the thinu-s that he said, and 
those other people who were in the lodge did not hear what things he 
said. It is told that he replied, saying-; "IndiM^l. thou hadst not lost 
thv way." Now it is reported that he said: ■" What kind of a loo' is it 
that is used in <rossiny there;" She answered, it is said: •' Maple is 



E'tho'ne' ka'ti' neiT ionsaierat'he"" dji' non'we' tharoiito'- 

At tluit time so Iheil now thither again she wiiere Iheplaee there he lies 

ascended 

tseni'Miere' ne' ro'ni'"h:i'. lakothofite'nio"' ne' kano""'sako"' 

a liiirial-ease tlie it her father Tiiey severally heard it tlir iiouse in it 

( isl, 

ieterofi'to"" ne' dji' wa'i'ro"': ■■Rake"'nr. tontakiVkete" so'dji" 

tliev one V»v one ttie where she it said: •■ He my father, tiienee I turned l'arl< for (too 

atiide much) 

wiVkere" to'ka" non'wtl' wa'kia"ta''to"" n(>' dji' so'dji" io'sno're" 

I thought it perhaps tliis time I have strayed the wliere for (too it is rapid 

miieli) 

e" la'hii'kewe' dji' niwato"'hwendjio'te"" ne' dji' tak'hro'ri" 

tliere there I arrived where sueh land kind lisiof tlie where thou ciidst 

tell it me 

dji' nofi'we" ie"keiinoii'"hwete". a"se"ke"' ia"' othe'iio"" akwa*' 

where place there I will stay over hecause not anything very 

night. 

teiotera'kwa'ten'tio'" no'k' e"' ia'hfi'kewe" ne' dji' tak'hro'ri'. 

it sun had mo\-ed and there there I arrived the where tlion rlidst 

Irlj it me 

tka'hio"iiata'tie" karofita'ke' teieia'hifik'tha". E'' ka'ti" ni'io't 

there it river e-Ktends (the) logon one uses it to cross There so then so it is 

along the stream. 

dji' noii'we' tontaka''kete". E"tho'ne' ka'ti" ta'hari'hwa"serri'ko" 

where place tlienee I turned back. .\t that time so then thence he made answer 

ne' akaoiT'ha' o'k" iakothoii'te" dji' na'ho'ti''"" wa'heii'ro"'; ia" 

the she hersell only she hearil it wlnTe such kind of he it saiti; not 10 

tiling 

ne'ne' otia"ke''sho"" ne' kano"''sako"" ie'tero"" teiakothi)rite"'o"' 

the that it other everv one the house in thev it (indef. t thev it did hear 11 

■ ahide 

ne' dji' na'ho'tt''"" wa'heii'ro"". Wa'hen'ro"'. ia'ke"': " ItV'te"" .se"' 

tta- Avhere sucli kind he it said. Hi- it said. it is said: "Not at all in- 1- 

of thing deed 

tesrua"ta'to""'o"'."" NeiT wa'hen'ro"". ia'ke"": "()'' na"karonto'te"" .^ 

thou hast strayed." .\r)W. he it said. it is said: "What such it tree kind of ^'* 

ne'ne' karoii'to" ne' dji' teieia'hifik'tha";"" Wa"i'ro"". iti'ke"": 

the that it tree floats the where erne uses it to cross tlie She it said, it is said. 11 

stream "■ 

" \\'a''t;\" na'ktironto'te"" ne' dji' teieia'hifik'tha". no'k' o'ho''seni" 

"Maide such it tree kind nf the where one uses it to cross but itbasswood lo 

the stream. 



!t 



268 



IROQDOIAN COSMOLOGY 



[eth. axn. 21 



the kind of log- that is u.sed at the crossing-, and the log is supported 
by cUimps of young saplings of basswood and ironwood, Tespectively, 
on either side of the stream.''' He replied, it is said: "That appears 
to be accurate, indeed; in fact, thou didst not lose thy way." At this 
time, then, she descended and again started on iier journey. 

And again, it seems, the sun had moved only just a little before 
she again arrived at the place whence she had n^turni'd. So she just 
kept on her journey and crossed the river. 

So, having gone only a short distance farther on her way. she heard 
a maii-V)eing in the shrubbery say therefrom: "Ahem!" She of course 
paid no attention to him, but kept on her way, since her father had 
told her what would happen to her on the journey. Thus, in this 
manner, she did nothing except hasten as she ti-aveled on to her des- 
tination. Besides this, at times, another man-being would sav from out 



til'hno""' skaroiitukas'tii' na'karoiito'te' 



ironwood tdnrable 
it tree) 



such it true kind of 



oteroiitonni"'a" iotho"ko- 

it sapling it clump 



tofi'nio"" tedjia'ro"' noilka'ti' e" ka'ti' karontawe'thar'"ho"" 

botli sides of it there so then one has infixed the log." 



stands one 
bv one 



Wa'hen'ro"', ia'ke"': 

He it said, it is said: 



'Ne"' 

■That 



there 

e", ki", 

there. I be- 
lieve. 



tkaie'iT .se''; 

indeed; 



there it is 
correct 



ia-'te"' 

not at all 



tontaients'ne"'te' 

thence .the descended 
again 



se" tesaia'ta'ton"o"^"' E'tho'iie' ka'tf nen' 

in- thou hast strayed At that time then now 

deed (lost thy body")." 

no'k' a're' k*iako"ten'tio"\ 

and also again she started away. 

Nakwa" ki" a' re' o\sthon"hri' o'k' thiiotera'kwa'teii'tio"' no'k^ 



6 The very 


I again il small (is 
believe 


) only 


it snn has moved 


Imt 


na' e" 


io"'sa'ionwe^ dji' 


uouVe*' 


tetiakok'tu"", o'k' 


ka'tr 


7 that there 
one 


again there she where 
arrived 


place 


thence she hacl only, 
returned. 


so then 



e're"- ci'ie"' wa'tieia"hiiVke'. 

heyon<l there she she crossed the stream, 
kept going 

III" ka'tf so'djf i'no"" thiieiakawe'no"" nen' ka'ti" 



iakothoii'te' 



9 


Not so then so very far 
1 too much ) 


thither had shi 


?gone now so then she -t h 


ears 




ron'kwe' o'ska'wtlko"' 


ta'hata'ti' 


tji'hen'ro"": "•Hefi'm."" 


la" 


It) 


lie a man- it shrubbery in 
lieing (is) 


thence he 
spoke 


thence he it -Ahem." 
said: 


Not 




ka'ti" othe'no"" thiieiakotsteris'to". 


lako'tention'ha'tie" nen' 


ne". 


11 


so then anvUiiiig thither did she heed 


she keiit on going now 


that. 




g 


ive. 








a'.se"ke"'' ne' ro"ni'"ha' 


te'shako'hi 


I'o'ri" dji' e"' ne"iawer 


i'ne". 


1-2 


because the he her 
father 


he her had told it where there so it will ha 


ippen. 




E" ka'ti" ni'io't ne' 


o'k' ne' 


iako'storon'tie" ne' 


<lii' 


13 


Thus -nihen so it the 
stood 


only the 


she hasleneil the 
onward 


wlu're 




iofitlui'iii'ne". Ne' o'ni" 


ne' o'ia" 


o'k" ('"'s ne' ron'kwe" 


lie' 


14 


she her iiath moved The also 
along. 


the other 


only custom- the he a 

arily man-being (isi 


the 



HEWITT] MOHAWK VERSION 



'2r.9 



of the shnihhery: "Aheml" But sho kept on her course, only 
hastening her pace as nuieli as possit)le as she continued iier journey. 
But when she had arrived near tlie point where siie shouhl h-ave the 
forest, she was surprised to .see a man-being coming toward lier on tii(> 
path, and he. when coming, at a distance began to tallc, saying: " Stand 
thou, for a short time. Rest thyself, for now thou must he wearied." 
But she acted as though she had not heard what he .said, for she only 
kept on walking. He gave up h( ipe. 1 )ecause she would not e\ en stop, so 
all that he then did was to mock her, saying: •" Art thou not ashamed, 
since the man thou comest to seek is so old*" But, nevertheless, she 
did not stop. She did not change her course nor cease from moving 
onward, because her fathtu- had told her all that would hapiien to her 
■while .she trudged on her journey: this, then, is the reason that she did 
not stand. So then, after awhile, she reached a grassy clearing— a 



o'ska'wako"' tonta'hen'ro"": "Hen'm." No'k' kato'ke"- ki" 

it shnililiHrviii tlifiice he it «;ud ; ■■.Vhom." But it iinclmligcfl I Ije- 

(is), lievc, 

ni'io't nitiakoie're"' ne' o'k' ne' iakostoroii'tie* ne' dji' teia- ^^ 

so it siishf I'ontimied tliu only tlic she hiisti'iicl tiie wluTe she 

stood to do onward 

kofha-ha'kwe""ha'tie\ Ne' ka'ti" ne' neiT ak'ta' ne' uimT ._, 

it p.ith continues to travel The so then the now nearly tlie now '-" 

(tnward, 

ia'taieriio'tka'we" Wii'ontie're"- o'k' ka'tf n(>' rofl'kwe' o'ha'ha- 

thither side she it forest she was surprised oidv so then the he a mnn- it path -t 

would leave being (isi 

ke-'sho"' ta're'. Nc' ka'tf ne' she'ko"" ke""'a- niio're" ta're" , 

on along thenee he Tlie so then the still short so it is theneehe 

is coming. »">' distant is coming 

no'k- ta'ho'thara'tie'. ra'to'": '^Tes'ta'ne" na'he'Tr. Satoiiris'he"-, ^ 

and thence he came he it is "Stand thou. a short length Thou thyself rest, 

talking. saying: of time. 

nen' o""te- tesaiiwishe'"he'io"-." No'k' nakwa" dji' ni'io't „ 

now jiroliably thou art weary ( thy .\nd tlu' very where so it 

strength is dead)." stood 

ne' ia"' teitikothoii'te", ne' o'k' ne' iako'tention'ha'tie'. Wa'- ^ 

tiir not she it hears. the only the she keeps on going He 

onward. 

he""nikon'ria"ke" ia'' se" tha'taieta"ue". No'k' ne' o'k' ne' ,, 

failed in his purpose not indeed there .she did stand. But the only the 

lire his mind broke i 

.sashakote'ha'ta'nio"". ra'to"": "la" te.sate"he"'se' e" nihoksten"'a" 

he taunted her with shame he it said : "Sot art thon of thyself thus, soheold(isi 
repeatedly, ashamed 

ne' wa'tsenieiT'te"." No'k' ki"' ia" tha"teiakota"'o"'. Kato'ke"", 

the thou him goest to .\nd, I he- not there she did stand. One certain 

seek." lieve, way 



nitiakoie're"' iako'tention'ha'tie". a'se'ke"'' ro"ni''ha- akwe'ko" 

.so she continues she keeps on going heeause he her it all 

to do onward, father 

.se"' WiV'hi" te'shako'hro'ri' dji' ne"iawe"''sero"" ne' dji' e" 

indeed verilv he it her told w here so it will happen the w here there 

serially 

e"iontha'hi'ne", ne' ka'ti" kari'hofi'ni' ia" tha"teiakota"'o"'. No'k' 

she will he travel- the so then it it causes not she did stand. And 



lit 
11 
1-2 
13 

14 



270 IROQUOIAN COSMOLOGy [eth. ann. 21 

clearing that was verj' large — in the center of which there lay a 
villago. anrl the lodge of the chief of these people stood just in the 
middle of that village. Thither, then, to that place she went. And 
when she arrived at the place where stood his lodge, she kept right 
on and entered it. In the center of the lodge the tire burned, and on 
both sides of the tire were raised beds of mats. There the chief lay. 
She went on and placed beside him her basket of bread, and she said: 
"We two marry." So he spoke in reply saying: ''Do thou sit on 
the other side of the fire.'' Thus, then, it came to pass, that they two 
had the fire between them, and besides this they uttered not a word 
together even until it became dark. Then, when the time came, after 
dark, that people retire to sleep habitually, he made up his mat bed. 
After finishing it he made her a mat bed at the foot of his. He then 
said: "Thou shalt lie here." So thereupon she laj^ down there, and he 

ha'kare' nen' ia'e'henta'ra'ne' ka'heiitowa'ne"'. Sha'teka'heiit'he"" 

after a now thithiT she it field it large field. Just it field in the 

time reached (is) middle of 

e" tkana'blie"" tiliino"" ne' ronwakowa'ne"" nakwa"' shii'teka- 

there there it besides the their chief th? yerv just it village 

village lies " in the middle 

nat'he"' non'we' ni-hono""sote\ E" ka'tf niia'hfi'e"'. Ne' nefi' 

<-> of place there his lodge There so then thither she The now 

stands. went. 

ka'tf dji' ia'ha''ofiwe' ne' dji' rono"-'sote' o'k' ci'ie"" tii'hno"" 

■1 so then where there she the where his lodge stands only just she besides 

arrived • ' kept going 

ia'honta'weia'te'. Shirtekano"s'he"" niiotek'ha' ta'hno"'' tedjia- 

•J thither she entered it. .Tust in the middle of there it burns and on both 

the lodge 

ro""kwe'" na'kadjie""hati' kanak'taie"'. E'tho" raia'tion'ni", 

b sides such it the fireside of it coueh (or bed) There his body lay 

lay. suiiiiie, 

o'k' ci'ie"' wa'honwa'theriiiefi"ha'se' ne' kanri'taro"k tii'hno"" 

i just just she she set the basket for him the it bread and 

kept going 

wai'ro"': " WiVonkeni'niake'." Ta'hata'tf ka'ti' wii'heii'ro"': 

she it said: " Thou and I marry now." He replied so then he it .said: 

"E're"' na'kadjie""hati' kiisatie""." E" ka'ti' naTi'we"' wa'tni- 

** ■•Yonder such it lire side of there do thou There so then so it they it 

sit." happened tire had 

djie""honte"' tii'hno"" ia"' he"'ska- thateshoti"thare' o'k" e" 

10 between them besides iint one did they talk together only there 

litis) again 

hitVokara'^hwe'. Ne' ka'tf ne' dji' nefi' ia'ka"hewe' ne' dji' 

it became evening. The so then the where now it was time the where 



2 





nitio'kara"o"" 


ne' neiT dji' niiako'tii's nefi' wii'hatennitska- 


12 


there it is far in 
the evening 


the now where there they goto now he prepared for 
sleep customarily himself 




rii'seroiTni". 


^^■;"^ila"sa' e'tho'ne' nefi' wa'shakotska'r'ha'se' dji' 


13 


his mat. 


He it finished at that now he it mat her spread for where 
riTtii- 




ia'te'ha-sl'taie"'. Me' ka'ti' wa'hen'ro"': "Ke"" e"'sa'rate'." 


14 


there his feet lie. 


The so then he it said: "Here thou shalt lie." 



HEn-iTT] MOHAWK VERSION 271 

also lay down. They did not lie toycthor; they only placed their feet 
together [sole to .sole]. 

And when moi'niny dawned, they two then aros(>. And now he 
himself kindled a tire, and when he had finished making the tire he 
then crossed the threshold into another room; he then came out l»>ar- 
ing an onora [string of ears] of white corn. He said: '"Do thou 
work. It is customary that one who is living among the peojib of 
her spouse must work. Thou uuist make nuish of hulled corn." Soslie 
thereupon shelled the corn, and he himself went to liring water. He 
also got a pot. a pot that Ix-longinl to him. and that was very large. 
He poured the water into the pot and hung it over the tire. 

And when she had finished slndling the corn, she hulled it. parboiling 
the corn in the water. And when the corn was pai'tioiled, slie then 
poured the grains into a mortar. She then got the pestle from where 

E'tho'ue' ka'tr nen' e" wa'oii'rate' no'k' ho'ni' ne' raon'iia' 

.At that so tlK'ii now tluTf she Imv ilmvn hut als.i tlic lie liiiiiscif 

time 

Wii'ha'rate'. la"' te'honnara'to"". ne' o'k' ne' wa"tiara"sltarrke'. 

helaydowii. N<it they liid lie tutiether, the »inly the they joined tiieir feit — 

(sole to Mule). 

No'k' ne' nen' caor'he""ne' neiT Wiiiiiatkets'ko'. Nen' ne' 

But the now it hecanie day- now they two raised Now Ihe '^ 

light themselves. 

ra'o"'h;V wa'hate'ka'te". Ne' ka'ti" ne' nt-'fi' ca'hadiie"'hi"'sa" 

_L 

he himself he it lire kindled. The so then the nuu he it tire tinishcd ^ 

e'tho'ne' ia"tlia"nht)'"hiia'ke" ca torita'hriia'ke""ne" skazio'ra" one"- 

at that time thither he it threshold theiiee he came forth one string it white *^ 

crossed again of corn 

staken'ril' shanore^'ha'wf. Nen' wa'hen'ro"": "Sruo"te"". 

grain he string of corn Now he it said; "Do thou laiior. '^ 

brought. 

Iakoio"'te' e"'s ne' ie'hne"'hwa"'she"\ E"sdjiskofi'ni" kane"'han;i- 

One labors custom- the she lives in the family of Thou must make it corn softened ' 

arily (hen spouse. " mush (s<.»aked) 

we""to"'." E'tho'ne' ka'tf neiT wa"ene"staron'ko\ no'k" ne' 

by parboiling.'' At that time so then now she it corn shelled. tuit the ^ 

ra'o'"ha' waiiaimekako'iia' til'hno"'' ia'hana'dia'ko' ne' raon'taiv 

ti 

he himelf lie water went to fetch besides there licit kettle got, the his ;>nt 

kana'djowfi'nt''"', tii'hno""' wa"ha"hneki'ha're"". 

it kettle large and he it liquid hung (over 10 

thetirel. 

No'k' ne' nen' ca'e's'fi" wa"ene"staron'ko" e'tho'ne" wa"- 

.\nd the now wherein slic she it corn shelled at that 11 

finished it time 

ene"stana'we"'te' no'k' ne' nen' ca kane"stana'we"'' e'tho'ne' 

she it corn softened tiy but the now wherein it corn became at that 1^ 

parboiling soft by parboiling time 

nen' kiVnika''tako"" iaene"sta'wero"\ nefi' ia'ecica'tota'ko' neiT 

now it mortar in there she it corn now she it ftestle took from now to 

grains poured, an upright position 

o'ni" waet'he'te". E"'ska" o'k' taieeica"te"'te' no'k' wa'ethe'se- 

also .she it pounded. One only, .she it pestle and she linished H 

just brought down 



272 IROQUOIA.N COSMOLOGY [eth. ann.21 

it stood, and pounded the corn to meal. She brought the pestle down 
only once, and the meal was finished. The chief marveled at this, 
for he had never seen one make meal in so short a time. When she 
finished the meal, the water in the pot which he had hung- over the 
fire was boiling. She, thereupon, of course, was about to jrat the 
meal into it, but he said: "Do thou remove thj"^ garments." So she 
then divested herself of her garments. She finished this work, and 
then put the meal into the water. Now she stirred it, using a pot 
stick for the purpose. But the man himself lay alongside on the mat 
bed, having his e3'es fixed upon her as she worked. So, of course, as 
the mush continually spattered, drops of it fell coutinuallj- in divers 
places on her, all along her naked body. But she acted just as 
though she did not feel this. When the mush was sufBciently cooked, 
her whole naked body was fully bespattered with mush. At this 
moment he himself now removed the pot from the fire, and then, 
moreover, he opened a door not far away and said: "M\' slaves, 

-. ri"sa'. Wa'rori'hwane'hra'ko" ne' dji' ia" noiTwen'to"" 

it rueal. He it matter marveled at the Avhere not ever 



te'hotka''tho"' ne' niio'sno're' aiethe\seri"sa'. Ne' ka'tf ne' 

ho it has looked at the so it is rapid one it meal could tinish. The sothen the 

neiT c!Vethe'seri"sa' nen' teio'hnekon'tie'se' ne' rona'dji"hare'. 

now wherein it meal she now it boils (casts liquid to the he kettle has hung up, 

tinished and fro) 

Nen' wa"hr nen' ie°iethe'sero"hwe'. wa'hen'ro"": "Satseroiinia'- 

Now verily now thither she it meal will he it said; "Do thou thy 

immerse, garments 

cioii'ko"." E'tho'ne" ka'ti' nen' wa'ontsei'onnia'cioii'ko'. Wa'e'sa' 

remove." At tliat time so then now she her garments removed. She it 

finished 

e'tho'ne" nen' iiVethe'sero'"hwe" nen' teionwen'rie' ka'seraweii'rie' 

at that now thither she it meal now she it stirred it pot stick 

time immersed 

ionts'tha". No'k' ne' ra'o"'hu" kiuiakta'ke' ne' thaia'tion'ni' 

* >tie it uses And the he himself it couch on the there his body lay 

supine 

te'shakokan'ere' neiT iakoio"te'. Ne' ka'ti" ne' dji' watdjis- 

he her watched now sheisworking. The sothen the where it 



•) 



4 







6 



8 



kwfiton'kwris iako'stara'ra'sero"' ne' ie'haie°'.sa'ke''sho"". Nakwa" 

•' mnsh sputters it drop impinges the her naked body on along. The very 

on her serially 

dji' ni'io't ne' ia" teiakoterien'tare". la'tkaie'ri" wakadji.s'kwarf 

lU where so it is the not she it knew. It sutficient it mush was cooked 

(stands) (is) 

nen' ne' nakwa" o'k" dji' niiehaie""sa' iodjis'kware'. P^tho'ne' 

11 now the the very just where so her naked it mush is present. At that 

body large (is) lime 

iit'iT ra'o"'hri" wa'hana'dji'hara'ko', nen' ta'hno"" ke"" non'we' 

I'J iiMW he himself he unhung the kettle. now and here the place 

(besides I 

ia'ha'n'hotofi'ko" tii'hno""' wa'hefi'ro"": "Aketsene""sho"" ka'sene'." 

18 there he moved the and he it said: " My slaves each one do ye two 

door-flap aside " come." 



HEWiTTl MOHAWK VERSION 273 

do vc two (■onic hither." Thcrcupoii thence emerged two aiiinials; 
they were two hirye dogs. He said: '• Do ye two wipe from ah)iig 
her naked liody the mush spots that have fallen on her."" Th(M'eupon 
his slaves, two individuals in number, and besides of equal size, 
went thither to the place wliere she was standing. Now. of course, 
they two licked her naked body many times in many places. Hut, it is 
said, their two tongues were so sharp that it was just as if one should 
draw a hot I'od along over her naked ])ody. It is said that wheicver 
they two licked tlu^ l)lood came at once. So it is said that when they 
two had finished this work, she stood there liathed in blood. He 
thereupon said: "Now, do thou dress thyself again."' And she did 
redress herself. But, it is said, he said to his two slaves: "Come, 
m}' sla\es, do ye two eat, for now the food that was made for you is 
cooked."" So then the two beasts ate. And when thev two had 



E" ka'ti" takeniia'ke""ne' teknikowa'ne'" e'r'ha'r. Wa'heii'ro"': 

Tbure !?otheii thence they two they two large are (ioK(w). He it said; 1 

came forth 

"■ Siisenira'ke'f ( ? ofisasenira'ke" w) " ie'hruensa'ke"sho"' iodjisk\vare'- 

" Do ye two wipe it her tiabetl body on akmg it mush is be- 2 

away again " spattered 

nio""."" E'tho'ne" ne' raotsene"'o'korra' tekeniitV'she' neii' 

sever Attliat tlie his slaves individually they two Individ- now o 

ally." time iials in number 

tif'hno""' dji' niVtekenikowa'ne"' e" niia'ha'kene' no' dji' 

and where so they two (are) large there just thither they the where 4 

two went 

i'tiete'. nen' se" o'k* wa"hr w;i'akoti'haie"'sakanent'ho"". E" se" 

there she now in- only verily they her naiied Iiody licki-d repeated!}'. There in- 5 
stiKid. deed ' " deed, 

ia'ke"" niionen"na"siite"t dji' ni'io't ne' ioronwaratai'i''he"' e'' 

it is said, so their tongues .sharp where so it is the it rod hot (isi there 6 

(are) 

naontfiie'sere" ie'haie"'s:Vke"sho"\ ne' e"'s ia'ke"' ne' dji' 

so it one would her naked body along on. the custom- it is said. the where * 

draw along arily, 

uoii'we" nakaka'nofite" iiakwa" o'k' e" kanekwe"'sara'ti('". Ne' 

the place so they licked the very just there it blood cane along The o 

with it. 

ka'ti" ia'ke"". ne' nen' ca'keni".s!V nakwa"' o'k' thidjene- 

sollieii. it is said, tlu- now they two it the \'ery i;>nly she blood ^ 

finished ' tjust) stood 

kwe""sote'. E'tho'ne" neiT wa'hen'ro"": "NeiT .sasatseroiTni"."" 

forth. At tiiat now he it said: ".Vow do thoti thyself It) 

lime dress agaiii." 

E'tho'ne" nen' saiontseron'ni'. No'k' ne' raotseiie""okon''a' 

At that time now she herself again And the his slaves iiKlividuallv 11 

dressed. 

wa'reiT'ha'se', ia'ke"': "Aketsene"'okon":V, hau". tedjitska'iio"'. 

he it said to them, it issaid: " Jly slaves individually, come, d.iyelwoeat. 12 

Nen' wa''hi" wa"k;i'ri" ne' ietchikhonnien'ni'." E'tho'ne" nen' 

Now, verily it is cooked tlie she yon two food has At that time now 13 

prepared for." 



"This is the more correct lorm of the preceding term. 

21 ETii— (13 IS 



274 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



finished eating, lie said to them: "Now do ye two reenter the other 
room." Thereupon they two reentered the otlier room, and moreover 
he shut them up therein. 

Then, it is reported, he said: "It is true, is it not. that thou desirest 
that thou and I should marry? So, now, thou and I do marry." 

So then the thing-s that came to pass as they did during the time 
she was there were all known to her beforehand, because her father 
had indeed foretold all these things to her; hence she was able with 
fortitude to suffer the burns without flinching, when the mush spat- 
tered on her while she was cooking. If she had flinched when the drops 
of hot mush fell on her, he would have said to her: "I do not believe 
that it is true that it is thy wish that thou and I should marry." 
Besides this she bore with fortitude the pain at the time when the two 



1 

2 
3 

4 

5 
6 

7 
8 
9 
10 
11 
12 
13 
14 



wa'tkiatska'ho"'. No'k' ne' neiT ca"kenikhwen't:Vne' waiien'ro"': 

they two (iinim.) ate. An^l the now they two it food finishe*! heitsaitl: 



ionsasadjiata'weiii'te'." prthone" nefi' 

tliither again do ye two enter." 



'•NeiT ska'uiio'-hati' 

"Now bevond it door- 

flap 

ska'n'ho"'hati' iofisakiata'weia'te", neiT tii'hno""' ionsashako'n'ho'to"'. 

beyond the door- thither they two entered, now and thitlier again lie them 



M that 
time 



flap 

E'tho'ne', ia'ke"', 

.\t that time, it is 

said. 

nitLsaniko^'hro'te"' 

so thus thy mind (is) 
kind of 

ni'niake"." 

marry." 



ne 

the 



Ne' 

The 



ka'ti" 

•so then 



ne 

the 



dji' 

where 



' wa'hen'ro"': 

ho it s-aid: 

riionkeni'niake', 

tlniii-I should marrv. 



iia awe sero iie 

so it happened the 

iteratively 



shut up. 

•To'ke"ske' wa"hr e" 

■■ It is true verily thus 

Neil' ka'tr waofike- 

Now so then thou-I do 



dji' nefi' na'he'' e 

wliere now 



there she 
arrived. 



tiiakotei'ien'tare' 

there she it knew uf, 



ieia'ko. Akwe'ko"" o'hen'to"' 

Whole beforehand 

(all) (in front) 

ro^ii"bii' akwe'ko"* se' te'shakoiiro'ri* ne' 

heherfather all. indeed. lie her told the 



length of there 

time 

;i'se''ke"*' ne' 

because the 

karrhun'nr 

it it caused 



wa'ekwe'ni' wa onta'kats'tate' ne' dji' niio'tari'^he"' ca akodjis- 

she it was able she herself nerved to the where so it hot (is) it her mush 

to do ' ■ 

kwatoii'ko' 

spattered on 

iakoto"""no"" 

shrunk from 



she herself nerved to 
endure it 



ne 

the 



ne 

the 



nefi' eiiakodjisko"'ho"', a^se'ke"" to'kiv aontu- 

now she it mush boiled, hecause if she it had 

nen' ca'ako'stara'nVne' ne' iodjiykwatari'*he"* 

now it drop her adhered to the it mush (is) hot 



a'bawen'ke\ ki": "' LV 

he would have I be- •'Not 

said, lieve: 

aionkeni'niake\" No'k' 

thou-I should marry." And 



to'ke"ske' e" teti.sa niko'"hro'te"' ne' 

it is true thus sueh there thy mind is the 
kind of 

o'nf no' dji' wtVonta'kats'tate' ne' 

also the where she herself nerved the 
to endure it 



HEWITT] MOHAWK VERSION 275 

(logs licked tlu' iimsli t'l-oin her 1k>i1_v. If slic liarl liiiirlicil to thr j)<)iiit 
of refusinu- to finish iii'i' iiiidcrtiikiiig. it is also ccrtiiin that he would 
have said: "It is of course not true that thou desirest that thou and 1 
siiould marry." 

And when his two beasts had tinished eating, he then, it is said, 
showed her just wh(>re his food lay. Thereupon sh(> prejiared it. and 
when she had coinplete(l the ))re|)aration tiiei-eof. the\- two tlien ate 
the morning meal. 

It is said tiiat she passed three nights tliei-e. and they two did not 
once lie together. Only this was done, it is reported: A\'hen they tw'o 
lav down to sleep, they two placed their feet together, hoth placing 
their heads in opposite directions. 

Then, it is said. <in the thinl morning, he said: "Now thou shalt 
again go thither to the place whence tjjou hast come. One basket of 
dried venison thou shalt hear thither on thy back by means of the fore- 

iieiT ne' shonsfuakotidjiskokewa'nio"". To'ka" aontaiakoto""'no"" 

iiDW IIh' ii,i;:iiii tlii/y (twill it mush ill liiaiiy plaws ll via- it liml sliruni; fnuii 

wii>ud oiX oi lier. 

no' dji' ne' ai:diokai-a'refi"'o"" ne' ki" o'uf n(^' a'hii'wenke': 

the wlicri' Ihi- sliu it would hiive bfun tlir, I be- iilsci llie lir would hiivc 

ill I'uiir of lievt', ^!<id: 

'' lit"' wii'iii" to'ke"ske" te"se're" aionkeui'niake'." 

"Not vorilj itistruo thou it dcsiri'st thou-I sliould luarry." 

No'l<- nc' neiT ca'kenikhwen'ta'ne' ne' r!U)tsene""okon"'a" 

An.l ihr uow lliry two their food finished the liis .laves iudividuallv 

e'tho'ne". ia'ke"". nen' wa'shakoua'toiTiia'se" dji' non'we' 

at that time. it is said, now he her it showed to whiTe plaee 

nikake"ro"' ne' rao'khwtV. E'tho'ne', nefi' wa'ekwata'ko" dji' 

so it is iiiled the Ills food. Al that lime now -lie it made ready where 

niio'rt^" wa'e'sa' neiV wa"ti;itska'"lio"" ne' o'r"ho""ke'ne'. 

so it is dis- she it tin- now they two ;iir the it iin>niim.' at. i 

taut islied 

'A"se"" ia'ke"' na'onnon'wete" ta'hno"'' i;i'' (^^''-'ska' te'hofina- 

Three, it is said, .so .she stayed over the and not one they diil lie -^ 

uiKht (time) 

ra'to"-. \e' o'k" e"'s ia'ke"" ne' wa'tiara'sltari'ke' ne' dji' 

toeetlKT. The onlv eiistoiu- it is said the thev their feet ioine.l the where !) 

arily 

wa'hoti'ta'we". tenidjia'ro"' e're"' nonka'ti" ia"teniatkori''ht">rr. 

they slept, lioth they two yonder side of it there they two their 10 

(elsewhere) heads rest. 

Ne' ka'ti" ia'ke"" ne'ne" o'r"ho""ke'ne' nefi' wa'hen'ro"": 

The so then it is said. the that mornilii,' in now luit-iiid: H 

••Nt"'n' e"' it''""se''s(»" ne' dji' non'wt.'' tisa'teii'tio"''. .Sewa"tlie'r;it 

"Now there there again the where lliei.laee just thoii didst cleparl. One it luiskel 12 
thou shalt t,'o 

ne' iontke'tats'tha" o'skefi'nonto"" tekai;i"taneta"k\ve"' io"wa"rrit'he"" 

the one usesittoearry it dei'r one its body has unlined it meat (isi dry 13 

by the foreliead strap ifromfali 

ie"'se"satke"tate'. E"kho"wrir:i'nonte" ne' .soilkwc'ta". No'k' ho'ni" 

thither thou it wilt bear I theni meat will Kive the thv jieople. And also [4 

by the forehead strap. 



276 IROQUOIAN COSMOLOGY [eth, ann.-21 

head strap. I will give some meat to thy people. Moreover, 
the eiitii'e village of people with whom thou dwellest in one place 
must all share alike in the division of thr meat when thou arrivest 
thei'e." 

Thereupon, it is told, he climbed up above and drew down quarters 
of meat that had been dried. It is waid that he piled it very high in 
the lodo-e before he descended. He then put the meat into her 
burden basket until it was full. Then, it is told, he took up the 
basket, and he shook the basket to pack the meat close. It actually 
did settle so much, it is told, that there was but a small quantity 
[apparently] in the basket. Now, he again l)egan to put meat into the 
basket. It was again tilled. And he again shook it to cause it to 
settle, and again it settled until it occupied but a very small space in 
the basket. Thus he used all the meat thrown down, and yet the 
basket was not full. Thrice, it is told, he drew down the quarters of 

ne' o'k' iekanatakwe'ko"' ne' ska"ne' tisewanak'ere' akwe'ko"' 

the only just it village whole the one in jnst there ye dwell all 

(place) 

^ sha'te"ia'wenne' e"'hatiia'kho"' ne' o'wa'ro"" ne' nefi' ie"'se"sewe'". 

equal it shall happen they (ni.) it the it meat the now there thou wilt 

will share arrive." 

■J, E'tho'ne'. ia'ke"'. iieil' ia'harat'he"' e'neke"' ta'ha"wa"rani''se- 

At that time, it is said. now thither he climbed high(placei he quarters 

. re"'te' ne' io'wri'rat'he"'. A'e're'", ia'ke"\ ntVotoiiwes'hivne' ' ne' 

of meat the it meat dry (is). Far yonder, it is said. it pile became large the 

!<ot down 

^ kano""'stiko"' ne' neiT tonta'hats'ne"'te". E'tho'ne' neiT ako'the- 

it lodge in the nf)w thence he descended. At that time now he her 

r. ra'ko"' ne' iofitke"tats'tha' e" wii"ha"\va"ra'ta" dji' niio're' 

basket in the one uses it to bear it by there he placed the meat whert- so it is 

the forehead strap " in (it) distant 

wa'ksi'na'ne". E'tho'ne' ne' ia'ke"", wa'tha''thera''kwe" ta'hno""' 

it it filled. .\t that time the. itissaiil. be it basket took up and 

wa'tha'therakai'en"ro"" ia'ha'djio'roke". To'ke"ske", ia'ke"', 

he basket rocked from he it cau.sed to settle It is true, it is said, 

side to side down. 

onta'djio'roke'. nakwa" o'sthoiT'ha' o'k' te'tkare". NeiT a're' 

it itself settled. the very it small is only there it is Now again 

present 
(is left). 

J,, 'toiita'hata"sfiwe"" sa'ha'wa'ra'ta' ne' a'thera'ko"'. Saka'na'ne' 

there again he began again he it meat the it l)asket in. Again it l)ecame 

put into full 

a're". E'tho'ne' neiT a're' sa'ha'djio'roke" ne' a're" nakwa" 

J-J. once .Utluittime now again again he it caused to the again the very 

more. settle 

.,,) o'sthoiT'hiV o'k" te'tkare'. . E" thiia'ha's'fi'fe' ne' o'wa'ro"' ia" 

it small is only there it re- Thus. until he used it all the it meat not 

mams tis 
left). 

-I.J teiona'non''o"". 'A''se"', ia'ke"' naiia'teratste" ta"ha"wa'riini'sere"'te'. 

It it filled. Three, it is said. ^o he repeated it he got down quarters of meat. 



HEWITT] MOHAWK VKKSIdX 277 

meat, and carli time, it is said, did the meat nearly till the l<id<;'e. Not 
until then was the l)ask.et tiHed. So then, when tlie l)asket was full, 
it is told, he said: "When thou arrivest there, thou and the inhab- 
itants of the place nuist assemble in couneil, and the meat shall be 
equally divided among you. Moi'eover, thou uuist tell them that they 
severally must remove the thatched roofs fi'om their lodges when the 
evening darkness comes, and that they must severally go out of them. 
And they must store all the corn [hailj that will fall in the lodges, 
for, indeed, verily, it will rain corn [hail] this very night when thou 
arrivest there. So now thou unist bear on thy liaek ])y means of the 
forehead strap this liasket of dried venison." Thereupon he took up 
the basket for her, and he said: "Thou must carefully adjust the 
burden strap in the projier place, because it will then not be possible for 
thee to move the burden strap to a new place, no matter how tired soever 



Tho'-ha" e"'s. ia'ke"". wa'ka'na'ne' ne' dji' nikano"''sa'. On'wa' -^ 

Nearly usually, it is said, it it lilk-fl the uhori/ so it lodge Just now 

larse lisi. 

WiVka'nrrne*. Ne' ka'ti' ne' nen' ciVka'na'ne' e'tho'ne", ia'ke"". 9 

ititlilled. The so then tlu' now just it was filled at that time. itissaid. 



3 



wiVhcn'ro"": " Ne' neiT ie"'se''sewe' e"ietchiiatkennis"a"'te" ne' 

he it said: ''The now there thou wilt they yon shall assemble in the 

arrive " eonneil 

ienak'ere" ta'hno""' t''"ietchiiak'hon'"ha\se' ne' o'wff'ro"'. ^ 

they dwell and they it shall diyide among: Ihr it niejit. 

you 

shii'te'Mawefi'ne" aliwc'lco'". Tirhno"'' ("•"ietciii'hiii'ri" ne' - 

equal so it will all, \nr\ will one-y/n ti-ll Ihi- 

happen 

e"io"skwa"ron'ko" ne' dji' i:ikono"'so'to"" ne' nen' e"tio'karaiiwe" (j 

will they remove bark- the where their lodges staial tlie now ay:aiii will it become 
roofs severally ' dark 

ne' o'ni" ne' e"ieiaken"'sero"". Ne' alvwe'ko'" e"ionteweien'to"' ^ 

the also the they will go out of doors. The all llley it will eafe for 

ne' o'ne^ste" ne' kano""sako"" (■■"Icakc'ron'ttViie". a"se"lve"'' ne' ^ 



the liteoru) tin' it lodge' in it will pile uj', be<'aiise the 

hail 

se"' wa'iii" ne' o'ne"ste" e"ioken'noi'e" ne'iie' rlji' wfrson'tate" ,, 

in- \eril\ the iiteoriii will it rain the wln-re itni^ht(isi 

deed hail liial e-\tant 

ne' nT'iT ie""se"'sewe". Nen kti'ti" ie"'se"siita"tliei-ake"'t;iti 

the now there tliou wilt Now sotlien Iliither again tliou wilt Ije.'ir 1 it 

arrive. Ijasket oil thy baek by the 

forehead strap 

kiV'^'ke"" o'skennon'to"" io'wa'rat'he""." pytho'ne" nen' H 

this it is It deer It meat lisidry," At that time now 

wa'te'shako'thenVkwi''"" ne' o'ni" wa'hen'ro"": ""Akwa"' kasate- 12 

he it liu'-ket for her took lip the also he it said: '■Very doihniiildo 

weieiTto"' dji' non'wt^' ne"\vatke"to'"hetste". ;rse"ke"'' ia"' se"' ■,., 

withearr wliere pla<:e it foreliead stra]. will p.'isv, heeause not in- 

deed 

e're'" thaske'ta''kwi"te" iawerofrha'tie" to' ii;i"te"sh\vi"she"'"heie" . . 

in an- thou it it forehead it mailers not liou m. tlaai uilt die 111 thy 

other strap slialt move. sirellglh beeoine 

place wearied 



U> 



278 IROQUOIAN COSMOLOC4y [EfH. ANN. 21 

tliou iimyest beconu'. until thuu indocd iirrivi'st there. Now, ;it tliat 
time th<ju mu.st remove thy ))iircleii."' So then, wlien she had com- 
pleted her preparations, she adjusted the burden strap so that it 
passed ()V(r her forehead at the fittest point. She then said: " Now 
1 believe I ha\e completed my j^i'epin'ations, as well as chosen just 
where the burden strap shall pass." Thereupon he released his hands 
from holding up the basket for her. and now, moreover, she started 
on her journev' homeward. 

Now, moreover, the l)asket slie <-arried on her bai-k was not at all 
h('a\y . But when she had gone perhaps one-half of the way back on her 
journev, the burden began to l)e heavy in a small measure. Then, as 
she continued her journey, it gradually became heavier. The instant 
she reached the inside of the lodge, the burden strap became detached 
and the basket fell to the ground, and the dried meat fell out of it. 
The meat filled the space within the lodge, for did she not T)ring much 

dji' niio're' se" wa''hr ie"'se''sewe". E'tho'ne' neii' 

1 wlnTf SO it is indeed verily there thou wilt At that time now 

ilistailt arrive. 

e"'se'satke'ta''si"."" Ne* ka'ti" ne' dji' iieiT wa'eweiennen'ta'ne' 

thou wilt take it from The so then tlip whcrf now she task comi)leted 



2 



bearing it on thy hack by 
the forehead strap." 



wa'ekwata'ko' dji" non'we' ne°watke'to'4ietste' wa'i'i'o"': '' Nen', 

«> she it adjusted with where tlie place there It fox ehead strap .she it said: "Now, 

care will pass 

ki" wakeweienneri'tane" dji' non'we* ne"watke'to'"hetste\" 

^ I be- I it task have completed where the place there it forehead strap will 

lieve, pass." 

E'tho'ne" wa"ha"tka"we" ne' dji' ro"therakara'tato"" ta'hno"'' 

5 At that time he it let go the where he it basket held up and 

e'tho'ne" neii' sruo'""t<'''iTti". 

t> at that lime now she started home- 
ward. 

NeiT ta'hno""' ia" othe'no"" teiok'ste' saionta'therake"'tate'. 

7 >'ow and lint anythini^ it heavy is again she it basket bears on her 

back by the forehead-strap. 

To'ka' o"''te' sha'tewa'seii'no"" dji' niio're" niieiakawe'noii neiT 

8 If perhaps just it (is) middle where so it is just there she had now 

distant gone 

toilta''sawe"" o'sthoiT'ha" W!Vok.sten"'ne". Ne' ka'ti" ne' dji' 

^' there it began it (isi small it heavy became. The s(t then the where 

niiako'tentiofi'ha'tie' taioksten".sere". Ifrtkaie'ri" kano'^'sako"' 

!<• iust so she traveled along it became heavier It sutficient is it lodge in 

increasingly. 

ionstliera'ttViie" nen' ton"tke'totari"'.sr ta"hno""' e'ta'ke" ia'ho""the- 

11 there again she ' now it forehead-strap and down, on there it 

stood became unfastened the ground 

rfden'tifne" tiiiino""' oiiweron'ta'ne" ne' io"wa"rat'he"'. \\'a"ka"- 

12 liasket fell and il spilled llic it meat dry (isl. It it tilled 

wa"ra'na"ne" ne' dji' niionak'ta" ne' k!iiio""sako"'. E'so' se" 

13 with meat the wliere .so its room the it lodge in. Much indeed 

large (is) 



UEwiTT] MOHAWK ^•KRSHlX 279 

meat on hw back; For thrice, is it not ti-uc he had piiiird ih)\\ii 
meat in liis lodge when he was putting tlie meat into her liasi<et at tlie 
time when he was making u\t lier Imrden; It was tluMi that she told 
them that thev must i-eino\-e tlie (hatched root's from their lodges 
when it l)ecame excning. 

Tiien siie said: '"lie has sent you some meat. Now tlien. my kins- 
folk, take up this meat lying in tin- lodge." Then at that time her 
people took up the dried meat, and so they all eai'ried it away. She 
then said: "Ye must remo\c the thatched i-oofs from the lodges that 
.severally belong to you the first time ye go to sleep, because my 
.spouse has sent word that he will give you some white corn [white 
grains] during the time that ye will again be asleep. It will rain 
white graiji.s wliil(> ye again are asleep." So, when it liecame dark, 



Wifhi" ne' djiako"wa"rake''te". a'se"ke"'' "iV'se"' se"' wa'iii" 

verily tli'.- she iiu'at liore on her bin-k liecanse three indeed eerily 

by the fureheud-strap. 

na*hakar"hate'ni" ne' raoiio"'sako"'' ne' nen' ca"ha"wa"ra'ta" ne' 

so many he turned the his lodge iit the now sineebemeat plaeed the 

(or thre\v i it down in it 

ako'thera'ko'" ne' neiT sashako'rie'non'nie"". El'tho'ne* ka'ti" 

her liasket ill ttie now he it her Imrdeli made for. At that time so then 



neiT wa'ofit'hro'ri" ne' e"io"'skwaiirorrko' ne' dji' iako- 

now she it told the they will (must i take off the where their 

tile bark-roof plnraily 

no""'so'to"' ne' nen' e"io'kara'sne'"ha". 

lodges stand tlie now it will lieeome some- 5 

plurally what dark. 

E'tho'iie" wa"i'ro"": "" E"tchisewa"waranonte"'ha'tie". Nen' ka'ti' 

At that she it said : " He meat you lias sent along to. No\v so then ^ 

time 

ne' ]vwano"'kwe'o'ko"" te'.sne'kwe" ke""i'ke"' k;i"wa'rake'iiro"" 

the ye my kindreil do ye it take iij' iliisitiisi it meat lying in u * 

severally pile 

k;ino""'s;iko""." Ta'. e'tho'iie' neiT ne' akaofikwe'ta" nen' 

it lo.lire in." So, at that ni>w tlie her kindred now b 

time 

wa'tie"kwe' ne' io'wa'rat'he"". Ne' ka'ti" ne' nen' tikwe'kt)'" 

they it took up the it meal dry lisi . The s,, then tin- now nil (it is) 9 

ia"e''hawe". e'tho'iie" nen' wa'i'ro"": •■E"tcia'.skwa'hron'ko' ne' 

thither they at that now -heitvajd "Ye will remove it bark llie Lt' 

it bore away. time roof plurally 

dji' sewano""so'to"' ne' e"twatie're""te' iii'mT e"sewen'ta'vve\ 

where your houses stand the it will lie the first now yiMvill sleeji. H 

one by one 

a'se'ke""' I'aweiTha'tie' ne' teitikeni'tert)"' one"'staken'i-a" e"ietchi- 

because he it said along. the one I with whom it corn white he yon corn 12 

sent word abide 

sewane""stanoii'te'. ()ne""staken'ra" e"iokeri'nore' dji' na'"he' 

u ill give. It eoru white it will rain ivhere it lasts 13 

(so longi 

e"tcise\venta'seke*. " 

again ye will sleep." 14 



280 



lEOQUOIAN COSMOLOGY 



[eTH. ANN. 21 



it showered corn [liail] during- the entire night, and so l>v this nieun.s 
they had much grain [liail] when day dawned. 

Then, in truth, they removed the roofs from their several lodges, 
and they retired to sleep. So, when they awakened, in truth, then 
there was very much corn [hail] lying in the lodges. The white corn 
[grain] lay above one's knees in depth. Thus lay the white corn, for 
so long as they slept it showered white corn [grain]. The reason 
that he gave her people corn was because he had espoused one of 
their people. 

After a suitable time she started back, going to the lodge of her 
spouse. Verily she again made the journey in the same time that it 
took her the tirst time she went thither. So then, when she arrived 
there, she of course at that time related to him all that had happened 



1 

2 

3 

4 

5 

6 

7 

8 

9 

10 

11 

12 

13 

14 

15 



Ne' ka'ti' ne' nen' taiokai-a''hwe' Wii'oken'nore' o'ne""ste' 



The 



so then 



then it bt'came 
dark 



it rained 



it corn 
(hail) 



a'sontakwe'ko"'. E" ka'tf noiitontie'ra'te' wa"rotine"'staka'te'''ne' 



it niglit entire. 



There 



ne' nen' cii'o'r"he'''. 

the now 



it did it by this 
meanis 



their corn ihaillbecame 
abundant for tliem 



it (becamej 
morning. 

To'ke"ske' ka'tf waon'skwa'hroii'ko" 

It is true so then they removed bark- 

roof plurally 

tl'ta'we". Ne' ka'tr ne' nefi' shofi.sa'hatI'ie" to'ke"ske' ka'tf 

fell a.sleep. The .so the now again they awoke it is true sr> then 



f'lT 


e'tho'ne" 


wa"ho 


low 


at that 
time 


they 



then 

kano"^'sako"' ka'ie"\ 

it lodge ill it lay. 



lawe'towa'ne" 

it is a quantity 
great 

e*' ni'tio' ne' one"\staken'rri' u'se'ke" 

there so it is tlie it com Miiitf because 

deep 

e'' na'iic' one^Vstakefi'ra* ioken'iiuro"'. 

there it histed it corn white- it lias rained. 



P7neke"^ na'akokwits'-hati^ 

.\bove so one's knee side of 



dji' na"he' roti'ta's 

where it lasts (so they slept 
long) 

\e' tiiori"hwa" wfrsha- 

Tlie it is reason he it them 



ka'o"' ne' o'ne"'ste' ne' akaonkwe'ta' ne' dji' rotinia'ko" 



gave to 



the 



the 



it corn 
(hail I 

ne' raofinonkwe't;V, ta'hno""' 

the his kindred, and 

Akwa"' e'tho' dji' na"he" 

Very enough where it la.sts 



her kindred 


the where 


ne''thu" 


iniiatiri'ho'te'". 


.'^uoh 


so their eustom was. 



they I are) 
married 



neiT saio"'ten'tf, e'' saie""te' 

now (again she started) there again she 

site went home went 

ne' dji' thono""sote' ne' ro'ne'. E" ki" a'l-e' na"he' toiisfd- 

the he her There. I again it lasts again she 

spou.se. believe. up 

oritha'"ha'kwe' dji' ni'io"t ne' tiiotiere'^'to"' e" ca'e""te\ Ne' 

her journey took where so it the so it was tirst there where she The 

stands went. 

ka'tf ne' nen' ciioiisa'ioiiwe'. Ta', 

so then tlie 



the where there his lodge 
stands 



nen 

now 



there again she 
arrived. 

sa'honwa'hro'rf akwe'ko"' dji' 

again she him told it all where 



e'tho'ne' wri"hf 

verily 



So, at that 

time 

na'awe"''sero"' 

it happened serially 



ne 

the 



where 



saie- 

again 



HEWITT] MOHAWK VKRSION 281 

to her duriu<;' her journey to ;iiul from home. ( )t' I'our.se they two 
now alK)d(> together, tor the reusoii. ot' course, tlial thf\- t\vo were 
espousi'ii. 

After a lime he then said: "■ 1 am ill." So tlien. liis peoph' niar\-eied 
at what he said, foi' the reason that they ditl not know wliat it was for 
one to lie ill. So, th(>refore. at the time when they coinj)rehended 
what had oecurreil in rei;ard to him. they, of course, individually, 
as was customary, studied the matter, and informed the man who was 
ill what to do. It would seem, one would imagine, that his illness 
did not abate thereby, even though many ditl'erent persons made the 
atteuipt. and his recovery was yet an unaccomplished task. So thus 
it stood ; they continued to seek to divine his Word. Then, there- 
fore, when they failed to cure his illness, they questioned him. saving" 
"How, then, jierhaps. may we do that thou mayest recover from thv 



kwat'ho". Ta'. neiT ne"'tho' ni'io-t 


wa' 


'hr 


ska"ne' 


nitero"". 




she it visiterl. So. now ihiis so it 

j:tands 


verily 


together 
lat one) 


they tun 
iibuile. 


1 


ro'ne' .se*' wiV'hi'. 










3 


hisspouse in- verily, 
(she is) deed 










A'kare' iien' \vri'hr'n'r()"': "• Wfikcno" 


•hwal 


k'tani' 


'.■■ Ta'. 


e tlio'ne" 




After a imw he it said: "Ij 
time 


uii ill. ■ 




S(i, 


ill I lull 
titne 


8 


nerr ne' raofikwe'trr wa"hotiiieiin1 


I'ko' 


ne' 


flji' 


naiio'te"" 




now iht- his people tht-y uiarvek< 


1 


thf 


WluTr 


^nrli kintl 
of IhinK 


4 


ra'to"\ a'se'ko"*' ia'' te'hatiir'nte'ri' 


o"' 


ne' 


na'ho 


'te"' ne' 




heitsaid. l)ecause nut llH-yitkiiew 


wl.at 


lIlL- 


such kind 111' the 
tliingiiiisi 


5 



aiakone"iiwak'te"'. Ne' ka'tf ne' dii' nen' wa"hoti'niko"'hraien'- 

one shoiilil lif ill. The so then llie where now they it understood 

ta'ne" dji' niioteri'hwatie're"- ne' rao""ha'ke'. NeiT wa'iii" 

where so It matter \\as done the he himself at N'ow vrih- * 

I himself to). 

shatiia"tats'ho"" dji' e"'s ni'io't dji' te""hriia"to're'te" waiio'hro'ri" 

they every person where eustom- soitiisi where he it will iudsje of he him fold ' 

one by one arily 

e"'s ne' rono"iiwak'tani' ne' dji' na'ha'iere'. la" ho""te"-ke"' 

CVts- the he is ill the where so he it should Xot perhaps-is it 

tomarily do. 

ta'honsa'haie'wefi'ta'ne'. wa'thordtenion'kt)" ia'' ki"' tewa;i'to"'s 

again he reeovered his health, they took turns plurally not, J it it is able 10 

belieye, to ilo 

aoii.sa'haie'wen'tii'ne". Ta', e" ni'io't hote''"niote' e'tho' honwti 



should again he recover his So, llnis so it lis) he it feast holds there ih.v 

health. 

wefini''saks. Xe' ka'tl" a'kare" ne' dji' nen' wa'honntVta'ko' 

sought to ilivine his The solheii after a the wdiere uow they it failed to do 

Won! ettntinually. liiue 

ne' aonsa'honwatcon'to'" e'tho'ne" nen' W!'i'horiwari'hwano)Tto""se". 

the again they his health at thai now ihey him asked i|nestions, 

restore time 

wa"lionni'i-o"": "O" ka'ti" o""te' naitikwa'iere" ne' aonsa'sie"- 

tlie>- it said; ■" \Vhat so then mav it so \\i- it should the again llirat 14 

In- do shoid.lst 



i: 

12 

13 



282 IROQUOIAN COSMOLOGY fKTH. ax.v. 21 

illnessr Then lie answeri-d tiifiii. .sayinw': "l am thinkinu- that, per- 
haps. 1 should recover from my illness if ye would uproot the tree 
standing in my dooryard [on my shade], and if there l)eside the place 
fi-om which ye ujjroot the tree ] should lay myself in a position 
recumbent." 

So thereupon his people uprooted the tree that stood in his door- 
yard. This tree belonged to the species wild cherry [dogwood: in Tus- 
carora, >iakwenne""ienthuc]. and was constantly adorned with blossoms 
that gave light to the people dwelling tliei'e; for these flowers were 
white, and it was because of this that the blossoms gave light, and, 
therefore, thej- were the light orb [sun] of the people dwelling there. 

So when they had uprooted the tree, he said to his spouse: •'Do 
thou spread for me something there beside the place where stood the 
tree.'' Thereupon she. i?i fact, spread something for him there, and 

wen'tiVne" '." Ta'. e"tho'ne", ia'ke"". thotfi'ti' ne' o'ni' \va"- 

reoovertnv Su. at that tiuic, itissai<l. liereplit-tl ilie also he 

health?"" 

hen'ro"': '' I'ke're" o""te' aonsakie'wen'ta'ne" to'ka" aesewaron- 

it said: " I it think it may I would recover my if you it tree 

be health should 

totti'ko" ne' akwtiteiino'sera'ke' i'ke'" ke"r'"hite". tii'hno""' e"' 

uproot the my yard in it is it tree stands, and there 



ifkatia'tioiTnite" ak'ta" dji' nofi'we'' ne"sewarontota'ko".'" 

there I my body supine near where the place ye it tree will tiproot." 

will lay heside it 

Ta'. e'tho'ne" ne' I'aonkwe'trr wa'hatirontota'ko" ne' ke'r"hite' 



at that the his people they it tree uprooted the it tree 

time stands 



ne' dji' raoteiino'sera'ke". o'ra'to""" na'karonto'te"' ne' ke'r"hite' 

t> the where his yard in. it wild such it kind of the it tree 

cherry tree (is) stands 

tiio'tko'" iotci'tconte' ne', ia'ke"", teio'.swathe-tti"ko"' ne' dji' 

i always. it bears flower the. it is said. it causes it to be light the where 

( ontinuously as part of itself thereby 

e"' ratinak'ere": a'se'ke"'' kenrti'ke"" nikateltco'te"" ne' 

^ there they dwell; because itwhitiMisi such it flower the 

kind of (is) 

, :iori'"hw:V teio'swat'he' ne' aotcT'tca' ne' dji' keiira'ke"' ni'io't. 
9 

its catise it (is i light the its tiowers the where it (is) white so it (is), 

stands. 

Ne' na"' raotirff'kwa" ne' e"' noii'we' ni'hatinak'ere". 

-^ The that their it sun (isi the there jilace just there thev 

it is dwell. 

Ne' ka'tf ne' neiT ci'hotirontota'kwe"' wa'shakawe""htl"se' 

The so then the now they had uprooted the tree he her it said to 

ne' ro'ne": "¥j'' ia'takitskar'iia'se' iik'ta" ne' dji' ke'r''hlt;l'- 

^- the his 'Tliere thither do thou me nearljc- the \vhere it tree 

spouse: spread a mat for side it 

..„ kwe"."' E'tho'ne" to'ke"ske" e*' ia'hoiiwe"tskar''ha'.se', tii'hno"" 

stood." At that time it is true there there she spread a mat for him, and 



n Several dilTerent kinds of trees and plants are named by various narrators as the tree or plnut thus 
uprooted. Here the narrator intended the dogwood, although he gave the name for wild cherry. 



HEWITT] MOHAWK VHRSKlN 283 

lie tlii'ii lay dnwii on what she had spread for him. And so. when 
lie lay tlicre. he said to his spouse: ■• llei-c sit thou, hesidc my body." 
Now at that time she did sit beside his liody as lie lay there. He then 
said to lu'i-: "iJo thou hani;- thy h'l^^s down into the abyss." For 
where they had uprootetl the tree there eami' to be a dee)) hole, which 
extended throueh to the nether world, and the eai'th was ujiturned 
about it. 

That. then, it is true, rame to pass, that while he la\' tlii're his 
•iutleriiii;' was initie-ated. All his people were asseuibk'd there, and 
uioreovei'. they had thiMr i^ye- iixed on liiiii as he lay there ill. mar- 
\-(dine- at this thine- tliat had befallen him himstdf: For the peoj)le 
dwelline- here did not know what it is to be ill. So then, when lie 
had. seemino-lv. recovered from his illness, he turned himself over. 



e'tho'ne' e"' iaiia'rat(^' dji' noiTwe' \va'honwe"tskar'iia",se'. ^ 

!it lliat lime llrt-iv Ilii'iT hf liiy n iuTt- tin- place ^lie liim mat vinracl lor. 

ilnWIl 

Ne' ka'ti" wil'Mii" ne' dji' nen' e"' raia'tiofrni' wfrshakawe"'- .;> 

The >ij lln-lr viTilv Ihe wlii-rr nnw llliTe his tiiidv was lie her it saiil to 

fxtcniieil 

'hiVse' ne' vo'ne": " Ke""' sa'tie"" ]cia"tak'ta"." F/tho'iie" iiefi' ;^ 

the his "Here ilo thoii ln-slile iiiv At lliat lime now 

spoils.-: -ii lio.ly"' 

to'kt"'"ske" (>•' wa'orrtie"' ne' dji' raia'tak'ta" ne' dji' • 

it is true tliere slie set llerself tie- \vher<- liis Imtlv Uie wliere 

iji-si.le' 

rfiia'tioiTni". NeiT wa'hen'ro"": " Ia"te.satchi'iio""te' o'shoiTwako"'." - 

Ids boily was Now lie it said; "Thither do thou haiiK it hole in " 

extended. tliy legs 

a"se"ke""' io-sliofiwi'"'o"'. ioto"invefidjiate"tha'ro"' ne' dji' nika'^ . 

I.ecatise it became a hole, it lore lip the oartli the ^\ here St) It Is 

tens ne' e"' tiio"'hwen<ljia'te". „ 



thick Ihe there Ihilher it i-artll staluls 



forth. 

Ne' ka'ti" wa'iii" ne' dji' iu'mT e'' raia'tiofi'iii" iieiT tofi- ,, 

The so then ^-erily the wln.-re now Iliere his ho.lv was now thence it 

exteialed 

tok'te"" ne' dji' irrhoro""hia'ke"". Akwe'ko"' ne' raonkwe'ta" 

.liinini^he.l the where so he is siilTerini;. It all Ihe hisiieoj.le 

e'' iakotkeruii''so"" ne' o'lii" teiionwiikan'ere" ne' dji' iii'io"t 

111 

tiler.' Iheyareassembled the also Ih.-y walche.I him the wlier.- soitis 

dji' rono"iiwak'tani" rotiri"hwaiie'lirako"'o"" ne' dji' niioteri- 



where he is ill ihi'V marvele.l at the limtler Ih.' where su.-h it 

lllattel 



11 

"Invatie're"' ne' r;io""ha'ke', a'se"ke"'' ia"' teiititiiente'ri' ne' 

hail lakell ihe himself to. hecatlse not thev kne\\ il the 

place 

e'tho- thatinak'ere" o'' ne' iiaiio'tt"'"" ne' riiakono""hwidv'te"". -.., 

ther.- liiere thi'y .hvell wliat the such kin. 1 llu- ..lu- shoiil.l l..-e.ime ill. 

it is of thins; 

Ne' kti'ti" ne' dji' iieiT a'uio"' strhaie'wi'n'ta'iK.'" ne' dji' 

The so then ih.- where now seem- atfain he rei-over.'.l ih.- where 

ingly ' his health 

rono"iiwak't;inr. e'tho'iie" neiT waiiatkariiat'ho" tii'lmo""' wa- ,- 

1.3 

he i^ ill. .\l thattimi- now lu' turned over an. I he 



284 



IROQUOIAN COSMOLOGY 



[eTII. ANN. 21 



turning- upon his side, and then, resting- liinisidf on his elbows, heat 
the same time looked into the hole. After a while he said: "Do thou 
look thither into the hole to see what things are oceurring- there in 
yonder place." He said this to his spouse. Thereupon she bent 
forward her body into the hole and looked therein. Whereupon he 
placed his fingers against the nape of her neck and pushed her, and 
she fell into the hole. Then he arose to a standing posture, and said 
to his people: "Now do ye replace the tree that ye have uprooted. 
Here, verily, it lies." They immediately reset the tree, so that it 
stood just as it did before the time thev uprooted it. 

But as to this woman-being-, she of course fell into the hole, and kept 
falling- in the darkness thereof. After a while she passed through it. 
Now when she had passed through the thickness thereof to the other 



3 
4 



6 

7 
S 
9 

10 
11 
12 
13 
14 



*hatia'tokonron'tute" tii'hno"'' ('"tho'ne' neiT wa'thathio'sotoii'nio" 

turned his body on it.s sirtf .'ind at that iimv he rested on his elbows 



at that 
time 



e'' iate'hakan'ere' ne' o'shon'wilko"'. A'kare" nen' wa'hen'ro"': 

there thither he looked the it hole in. .\fter a now he it said: 



-\fter a 
time 



what 

is it 



na'ho'te"' 

such kind of 
thing 



I'SI. 

far 
yonder. - 



la'satkat'ho' ne' o'shoiVwako"'. 

•Thither do thou the it hole in, 

look 

Ne' wa'shakoiT'hri'se" ne' i-o'ne". 

The he -said to her the his 

spouse. 

iatiofitsa'kete' o'shon'wako" e" ia'teiekan'ere'. 

thither she bent it hole in there thither she was 

forward looking. 

ienia'ka'roiite' e" ifi"thennisno"'sa're"" no'k" 

her nape of the there there he placed his and 

neck (is') lingers 

tifhno""' o'shon'wako"' iaeitr'te"'. E'tho'ne' neii' 

it hole in thither her At that now 

body fell. time 

wrrshakawe"'-ha'se'' ne' raonkwe'ta': "Nen' saswaroiT- 

he said to them the his people; ■'Now asrain do ve 

set 

E"tho'ne' 



and 

ta'hno 

and 

to'te"- 

up (the I 
tree 



nitiotie're'^, 

there so it is 
doing 

E'tho'ne' nen' 

At that now 

time 

E'tho'ne" dji' 

At that where 
time 

irr??hako'reke' 

thither he her 
pushed 

Sii'hatkets'ko' 

again lie arose 



ne 

the 



sewarontota'kwe'". 

ye tree liave uprooted Here 

nen' ,sa'hatironto'te"\ Akwa"' o'k* he* 

Verily just thus 



Ke°" wa'-hf ka'ie"'." 



verily 

ni'teio't 

so it again 

(is) 



it lies.' 



At that 
time 



ne' dji' niio'- 

the where -^o it 



ne 



laeia - 



now again they it tree 

set up. 

ton'ne" afe'kho' ei'hotirontota'kwe"'. 

was before they it tree had 

uprooted. 

Ne' wa"hi' ke"'i'ke"' iakoiTkwe" neil' 

The verily this it Is she a man- now 

being 

te""ne' o'shon'wako"^ tiio'kara's wa'eia ton'tie\ A'kare* nen' uVtiofi 

body fell it hole in there it is thither her body After a now thither 

dark floated. 

to'"hetste' nen' wa''hi' i:Veia'ke'"ne' ne' 

passed now verily thither she the where 



wa"hi' na 

veriiv 



that 
one 



the thither 
that her 



time she 

dji' nika'tens ne' e^' 



out of it 



emerged 



so it is 
thick 



the there 



HEWITT] MOHAWK A'ERSIoN 285 

\V(irl(l. she of course looked almut her in all direetions. and saw on all 
.sides of her that e\'erytiiiny was Mue in rolor; that tiiere was iiothino' 
els(> for her to see. She knew nothing- of wliat would. ])erhaps. happen 
to her. for sli(> did not cease from falliny-. P>ut after a time she 
looked and saw something; liut she knew nothint;' of the thini;' she 
.saw. But, verily, she now indeed was lookino- on a o-reat exi)anse of 
water, alheit she iiersidf did not know what it was, 

So this is what she saw: On the sui-face of the water, floating 
about hither and thither, like \eritalilc canoes, were all forms and 
kinds of ducks (waterfowl). Thereupon Loon noticed her. and he 
.suddenly shouted, saying: "A man-hcing. a female one is coming 
up from the depths of the water." Then Bittern spoke in turn, 
.saying: ""She is not indeed coming up out of the depths of the 
water. ■■ He said: "" She is indeed falling from above." Whereupon 



tiio"'hwendjia'te'. NeiT wa'dii" wa"tiontka"thonni()n''ln\e' til'hno""' 

there it earth stan.l.- Xow vrrily she diil In()k about in all ami 1 

fortli. directifins 

wa'e'ke"' o'k" tha'tetcio'kwata'se' ne' o'k' ne' oroiT'hia" ni'io't. 

she it saw <MiIy just it it surnmiltls com- the i.nly the it liUie sky so it (is). 2 

pletely stands. 

la"' othe'no"' o'ia" tiiaiontkat'"ho'. la" othe'no"" teiakoterien'- 

Nnt aiiytliinu other she it eiaild see. Xot anylhiriK she knows it O 

tare" o"' ki"' o'k" o"''te" ne"iakoia"ta'w't'rine'. a"se'ke""' o'k" tiio- 

what, I tie- only j.erhaps so it her body will beeatl.se only it rt 

lieve. happen to, 

tkonta"'kwe"" ieia'ton'tie". Xo'k" a'kare' neiT ia'oiitkat'ho" o"' 

eontiniies her bo<iy is .\nil after a now thithershelookod what 5 

falling. time (to see) it is. 

ki"'. Ilk" nitiotie're"". la"' othe'no"" teiakoteriefi'tare" dji' na'- 

I be- only so it is done (it Not anything she it knows wliere siielt O 

lieve, state of things is i. 

ho'te"" ia'ofitkat'ho". No'k" lu'iT se"' wa'"hi" ku"hnekowa'ne"" 

kind of thither she it saw . And now indei-d \eiil\ it great {water ) 7 

thing liquid 

lie' iateiekan'ere' no'k" ki"' ne' akao"'"ha" ia"' teieiefite'ri" 

the thither she it saw and I the she herself not she knows it 8 

believe 

ne' luVho'te"". 

the sueh kind of 9 

thing. 

Ne' ka'ti" ne' o'hneka'ke' ioti'honWiVkeronnionne"'se" niia"te- 

The so then tin- it water on they boats drift aVjout pliirally all it 1** 

fn^i]i plaee to plaee 

ka'sonl'tscra'ke". E'tho'ne" ne' Tconniataren'to"" ne' wa'hat'toke" 

kind of duck in number. .\t that the Loon the he it noticed H 

time 

wa'tho'hefi're'te". wa'hen'ro"": "'OiTkwe" ta'ie"" kanon'wako"'."" 

he shouted, he it said : ".-V man- she is it water in the 1 — 

being eomtng depths of." 

No'k" e"tho'ne" Te"kjV"lio"" t:i"hiit:i'tr, wa'hen'i-o"': "la" ,sc" 

.\nd at that Bittern he replied. he it said: ■Not in- 13 

time deed 

kanon'wako"" thonta'it''""."" Wa'hen'i'o"": '"E'neke"" se"' tiiieia'- 

U water in the llienee does she He it said : ■■.\bove indeed thence her l^i 

depths of etmie," body 



286 IROQUOIAN COSMOLOGY [eth. axx. 21 

they lic'ld a council to decide what they should do to provide for 
her welfare. They finally decided to invite the Great Turtle to come. 
Loon thereupon said to him: "Thou shouldst float thy body above the 
place where thou art in the depths of the water." In the first place, 
they sent a large number of ducks of various kinds. These flew and 
elevated themselves in a ^'ery compact body and went up to meet her 
on high. And on their backs, thereupon did her body alight. Then 
slowly they descended, bearing her body on their backs. 

Great Turtle had satisfactorily caused his carapace to float. There 
upon his back they placed her. Then Loon said: " Come, ye who are 
deep divers, which one of jou is able to dive so as to fetch up earth ^ ■' 
Thereupon one l)v one they severally dived into the water. It was at 



10 



ton'tie'." E'tho'ne' nen' wa'hatitcie"'ha'ie"' ne' dji' na'hati'iere' 

1 is ilrifting." At that now they held jl council the where so thcv shoulfl 

time ilo it 

ne' dji' a'shakonateweieii'to"". Irfthotiri'hwaieiTta'se" ne' 

2 the where they her should prepare for. There they decided tor them- the 

selyes 

Rania"te"'ko'wa' ia'hornvaro""ie"''hare", e'tho'ne' ka'ti" ne' 

O he Great Turtle thence they inyited him,' at that so then the 

time 

Tcoiiniataren'to"' neii' wa'hen'ro"': "A'satia'takera"kwe' ne' dji' 

•± Loon now he it said ; "Thon thy body shouldst the wlu-re 

cause to float 

ke"" si'tero"' Ivanou'wako""." No'k" tiiotiere""to"" ia'shakoton'- 

5 here thou art, it water And it is the first thither thev them 

(sittest) dejithsof," thing 

nie'te' iotitio'kowa'ne"' ne' sora'hokoiT'a". ^Vatkonti'te"' tii'hno""' 

O sent they are a large Ijody the ducks plurally. They fleiv and 

Wii'konthara'tiite" ta'hno""' ionathwe'nonni'ha'tie' tii'hno""' ia'tia- 

7 they themselyes caused and they themselves caused and tliither 

to ascend to l>e in a close body 

konate'ra'te' e'neke'". E"' taieia ta'ra ne' ne' konti'shon'nc". 

o they her went above. There licr body alighti'd the their backs i>n. 

to meet 

E'tho'no" nen' skrMlnoiT'a' tontakontsne""te' iakotiia"tf''""liawr, 

.* At that now slowly thence they descended they her Ijody bore, 

time 

konti'shofi'ne " ieia'tara'tie'. 

their ba<'ks on her body rested 

coming. 

la'tkaie'ri" ne' Rania"'te"kowa' nen' roti'nowa"kera''ko"". E'tho' 

tJ- Very coirectly the lie (treat Turtle now he his carapace causes There 

to float, 

rtl'nowa'kc" e" ia akoti'tero"'. E'tho'ne' ne' 'Tconniatareii'to'" 

x^ his carapace on there there they her At that the I.oon 

set down, time 

wa'heii'ro"": "Hau"', ne' sewa'thonrio'kats'te's o"''ka" rokwe'nio"' 

^'^ he it said : "t^ome, the ye stout-breathed ones wlio he is able to 

(is it) do it 

ne' e"'ha'thoiTro' e"-ro"'hweiidjiako"ha'r' Ta', e'tho'ne' 

l-x the he will dive he earth will go to bring?" So, at that 

(into the water) time 

skat'sho"' tonte'rrrte' wri'ho"*thonron'nio"\ E'tho'ne' Djieiini'to'" 

15 one by one thenee it it did they dove into the water At that Beaver 

thereby une Iiv one. time 



HEWITT] MOHAWK V>:RSI(IN 287 

tliis tiiiH' that Beaver made thi^ attempt and dived. TIk^ time was Iotio- 
anil tliere was onlv silence. It was a lnni;- time liefore his hack 
i-eappeai-ed. He came up dead, iii^ hreathini;- having' failed him. 
Tliereiipiin they examined his jiaw^. Imt he had lirouuht up no earth. 
Then Ottei- said: •'Well, let it he my turn now: let me make another 
attempt." \Vliereupon he di\e,l. A lonyer time (dajjsed before he 
came to the surface. He also came up dead in his turn. They then 
examined his paws also. Neither did he, it is said, lu-iny up any 
earth. It was then that Muskrat said: " 1 also will make the ilesperate 
attemjjt."" So then he dove into the water. It was a still lonyer 
time that he. in turn, was under water. Th(Mi. after a while, he 
floated to the surface. conunL;- up dead, havinj;- lost his breath. There- 
upon, ag-ain. they examined th(> inside of his paws also. 'I'hey found 
mud. He brought up his ])aws autl his mouth full of uuid. 



Wifhate"iiien'te"' wa'ha'thon'ro'. Kan'"hwese' o'k' tha'teiotLMTtonni". 

Ill- it attoini't ma'li- lie diveil info tbr U uhs a Irmi? only it is very ^till. -t 

wnliT. niatt'T 

Wa'karr'hwese" iien' saio"nowa"'kera'kwe" rao""heio"'ha'tie" wa'ha- 

It was a liiiii,' matter ihav a«ain its Ijark (.'rtme to the lie eaiiie up .lead his Ij 

stirface 

thofirirdv'tt''"". trtho'ne' wa"honne''s;ike' ra'sno""so'ko"" ia"' 

breath gave cult. .\t tliat tliey it searched for liis lialld in imt 8 

time 

ka'nid<a" tesro""hwendjie"'h;i'wi'. E'tho'ne' Tawi'ne" wadieiTro"": 

aliywiiere (aKaiu) lie earth briamlit. At that Otter heitsaiil: 4 

time 

'"To', i"' nou'w^i" skate'nien'to"" " E'tho'ne" nr'u' wa"ha"thon'ro". 

"Well. 1 this time aKaiii I try it." At that lanv he divi'il iiitu the O 

let me try it time water. 

Sc""ha' nadvarfhwese" nen' .sa-hatia"t!i'kera'kwe*, rawe"'hei- 

More SI) it (is) a Iriii^ liiiw a^Mill he Ills Ix xlv Una ted , h-- eaui'- O 

matter 

o""ha'tie" o'ni" na"' ne"'. E'tho'ne" o'ni" na"' ne"' wa'lioniK''"'- 

ujidead also (the) thai At that als.i (the! that they it s.aisht i 

that "tie time that nne 

sake" ra"sno"'so'ko"\ la*' ki"' o" na" ne"' tesro""hweridjie""ha'wi". 

tiiv his hand ill. Nc>l, I ten (tliel that he c-artli hrcjlmht hac-k. 8 

ihiiik. that 

jrtho'ne" Ano'kie"' wa"ht"'n'ro"": '"!"' o'ni" ("'"wtiktVtti'ko"."" Nefi' 

.\t that Muskrat lie it said : "I alsn T will attemi>t the Now it 

time hopeless." 

ka'ti" wa"ha"thon'ro". Sr'"''ha" iia"' ne"' wa"karl'"hwese" 

so then he dived into the More that the it mutter \vas a long t'' 

water. one that 

ro"thonro'"ho"'. No'lc" ti'kare" n("'n' sa"hatia"ta'kera"kwe" rawe"'he- 

he has dived in the And altera now his liody again floated he eame 11 

water. time 

io"'ha'tie" o'ni" na"' ne"'. WiVhathonrio'lvti"'"". E"tho'ne" ui'mT 

U]i dead also thai the His breath Rave out, .Vt that larw 12 

one that. time 

a're" wa"honne''.sake" r;'i"sno""s(">'ko"": wa'liatitsefi'ri" onawa'tsta" 

again they it sought for his hand in ; they it found it mtid lo 

ra'tca"ne"'"hawe". no'k' o'ni" ronboskwa'n'honte" ne' onawa'tsta". 

he it handful brought, and also he it mouthful had the it mu'l. 1-r 



288 



IROtH'OIAN roSMOLOUY 



[ETH. ANN. 21 



Tt was then that they made use of this mud. They coated the edge 
of the carapace of the Great Turtle with the mud. Xow it was that 
other muskrats. in their turns, dived into the water to fetch nnul. Tiiey 
floated to the surface dead. In this way they worked until thev 
hud made a circuit of the carapace of the (heat Turtle, phicino- umd 
thereon, until the two portions of the work came tog-ether. There- 
upon Loon said: " Now there is enough. Now it will suffice." 
Thereupon the nuiskrats ceased from diving to fetch up umd. 

Now. verily, this man-being sat on the carapace of the Great Turtle. 
After the lapse of sufficient time, she went to sleep. After a while 
she awoke. Now then, the carapace of the Great Turtle was covered 
with mud. Then, moreover, the earth whereon she sat had become 
enlarged in size. At that time she looked and saw that willows had 
grown up to bu.shes along the edge of the water. Then also, when 



1 

2 
3 
4 
.5 

6 

7 
8 
9 

10 
11 
12 
13 
14 
15 



E'tho'ne' neiT ne'' wa'hoiits'te' thi'ke"" 

M that time now the thev it u.sed this it is 

that 



onawats'tti". "\^'a•ha- 

it inud. Thev 



tiuawatsta'r"ho" ka'nowiiktfi'tie" ne' Rania'te""kow;i'. NeiT e"'s 

the he Great Turtle. Now 



mud placed (smeared 
over it 



o'ia' o'k" 

other oulv 



ne 

the 



it it carapace along 
edge of 

Ano'kie"- 

Muskrat 



Sa 'ha t ia ■ ta' kera ' k we" 

A,L,'ain his body wimld float 



custom- 
arily 



cus- 
tomarily 

sa'ha'thon'ro' wa'hauawatt;tiiko'*ha\ 

again he clove he mud weut to bring, 

into the water 

i'a\ve"^heio"^hri'tie'. E"' thi'hatfiere' 

he came np dead. There so they it did 



dji' niio're" wa thoiite-nowatii'se' ne' Rania'te""kowa' waiia- 

the he Great TurlU- they 



where so it is 

distant 



tlioy it carapace made 
a circuit of 



tinawatsta''r''ho\ i:Vtonsakiate'ni'ne' 

it mud daubed Ihi_Te again they two 

joined. 

■Neil' e'tho'. 

■ Now enout,'h. 



nen' wa'hen'ro"* : 

now he it said: 



E'tho'ne' ne' Tconniataren'to"' 

At tliat time the Loon 

Neil' r'"kak\ve'nf.'" Neii' o'nf 



it will be able 
to do it." 



also 



ne' ano'kie'" hokoii''a' wa^horr'tkiVwe 

the muskrats plurally they stopped work 

ratinawa'tstako'^he's. 

they mud went to bring up. 

Neil' wa"hr ke"'i'ke"- iilkou'kwe- 

Now verilv this it is 



lie 

the 



dji' ron'thofiron'nio""s 

where they dove into the \vater 
plurally 



he man-being there 

(is) 



ietskwa"here' Rania'- 

she sat he 



te kowa" 

(treat Turtle 



ra'nowa'ke". 

his (■arai)ace on. 



nen' ka'ti" wa'ako'ta'we". 

now so then she fell asleep. 



Akwa"' 

Very 

No'k- 

And 



he''thc)' 

enou,?ti 

a'kare" 

after a 
time 



wliere 

neiT 

now 



nu'karr'hwese' 



I it was a long 
matter 



ne' ka'nowii'ke" 

the it carapace on 



again she Xow 

awoke. 

ne' Rania"- 

the He 



ka'ti" o""hwen'djia" iote'r'ho'ro"' 

so tlien it earth it covered itself 

te""kowa', nen' tifhno"" iote'hia'ro"" dji' iiiwato"'hwen'djia' ne' 

(ireat Turtle. now and it has grown where so it earth (is) large the 

dji' ie'tero"". E'tho'ne" nen' wa'ontka'tho' o'se' iotkwiron'ni' 

where she sits. At that time now she it looked at willow it shrubs grew to 



MOHAWK VERSION 



289 



she again awoke, tlic carcass of a tlccr. recently kiUed, lay tlu>re, and 
now l>esides this, u small tire Imrned there, and l>esi(h's this, a sharp 
stone hiy there. Now. of course, she dressed and ([iiartered the 
carcass of the deer and roasted some pieces thereof, and she ate her 
till. So, when she had finished her repast, she again lookcnl aliout 
her. Now. assuredly, the earth had increased much in size, for the 
earth grew very rapidly. She, moreover, saw another thing; she saw 
growing shrul)s of the rose-willow along the edge of the water. 

Moreover, not long after, she saw a small rivulet take up its course. 
Thus. then, things came to pass in tlieir turn. Rapidly was the earth 
increasing in size. She then looked and saw all species of herbs and 
grasses spring from the earth, and also saw that they began to grow 
toward maturity. 



dji' tewatca'kta'tie". 

whore it water at 

the edge of. 

e'' kfua'tiofi'ni' a's( 



NeiT tjfhno""' ne' shoiisaie'ie" o'skennoiito""' 

Now arnl the again she awoke it deer 



tllere 



its I)ody hiy 
exteiKled 



new 



kiir'iu", 

one it has 
killed, 



nikadiie"'ha'''a', neiT tii'hno""' (>"' ka'ie' 

now and there it lies 

wa"tkonwaia"triri"'te" 



SO it lire 


( iv 1 small. 


Neil' 


wa'"hr 


Now 


\-<Tily 


w ;\'"hr 


o'lii" 


verily 


also 


Ne' k 


a'ti" neil 


The 


' tlien ni;)W 



neiT tii'hno""' e"' iotek'ha' 

now and lliere it burns 

oiien'ia" io'hio'thi'ie'. 

it lies it stone it is sharpt-edged. 

ne' o'skennonto""'. NeiT 

the it deer. Now 



wa' tio n t s ka ' " ho" 

slio ate. 



ka'ti" se"'iia" 

SO then more. 



It IS inereasiiiitr iii size 



Avae'ko" 

she it sii\\" 

iiikukwiiu'te' 

such it kiiKl of 
shrub 

O'llf 
also 



.slie it.s l>oily (broke i 
<liiartered 

wironte'.skonton'niu"'. Nefi' o'n 

she roasted for herself Sow als. 

several (pieces). 

ca'ekhwrMTta'iie' tonsHiontka'thoiinion'^hwe". Nen' 

wiiere she lier fooil aeain slie looked aromid repeatedly. Now 

linished eatiiitr 

iao"*'hwendjio\vtrnhiV'<)"'. a'se'ke'"' io'sno're*' 

it earth liad trrown large, l»ecause it is rapid 

thika'te' o'itV 

the itearthiisi. Now and it is differ- other 

eiit it is 

ne' onekwe"''tanV 

the it red color 



iote'liirrron'tie' ne' <>"'hwen'djia\ Neil' ta'hno"' 



iotkvvii'on'ni' 

it itself shrubs 
made 

ioton'ni'. 

it itself 
srew. 



ne 

the 



atca kta'tie' 

water along 
edge of 



Ne' 

The 



ne 

the 



hofi'ko'te' nika'hi 



to pass on its 
course 



so it stream i i 
small. 



ifr' tekari''hweH 

not it (is) a long 

matter 

•htVa-. E" ka'tr 

There so then 



O ni 

also 



lo'sno're" ioto""hwefidjiate'hia'rofi'tie". Nefi' 

It is rapid it earth is iucreasiug in size. Nn\\ 

niiiVtekahon'take" wa'tkoiino'"hwei~i(ljiot'k;i"we" ne' 

all kinds it plants they left i it i earth the 

in number 

'hontate'hia'ro"'. 

idants inereased ill size. 

•21 ETH— (13 19 



wa'ontkat'ho' wa'ka'hio""- 

stie it saw it a stream 

eaused 

ni'io't dji' wathawinon'tie'. 

so it is wliere at ditterent times (it 
bears itself along 
severally). 

WiVoiitkat'ho' 

she it saw 



o m 

alsi. 



tofitakont- 

thev it 



1 

•2 

3 

i 

5 

6 

7 

8 

9 

10 

11 

12 

18 
U 
15 



290 



IKOyUOIAN COSMOLOGY 



[ETH, ANN. '21 



Now also, when the time hud come for her to be delivered, she 
gave birth to a female man-being, a girl ehild. Then, of course, 
they two. mother and daughter, remained there together. It was 
quite astonishing how rapidly the girl child grew. So then, when she 
had attained her growth, she of course was a maiden. They two were 
alone; no other man-being moved about there in any place. 

So then, of course, when she had gi'own up and was a maiden, then, 
of course, her mother was in the habit of admonishing her child, say- 
ing, customarily: "Thou wilt tell me what manner of person it is 
who will visit thee, and who will say customarily: 'I desire that 
thou and I should marry." Do not thou give ear to this; but say, 
customarily: 'Not until I first ask my mother."' 

Now then, in this manner, matters progressed. First one, then 
another, came along, severally asking her to become his wife, and she 



2 
3 
4 
5 
6 
7 
8 

9 
10 

11 

12 

13 
U 



JVC () ni 

Tlif iilsii 

iakon'kwe" 

she man-being 

liM 

ak()iefi"';V. 

she 1ms a 
smul! ulie. 



ne 

the 



nen 

now 



ne' eksa"'a'. 

the she 

child lis). 



iiVka' ■ hewe' neiT wa'akoksa'taicn'ta'ne' 

it is time there now she child brought forth 

it it brought 

Neil' WiV'hi'' 

Now verilv 



e"' keni'tero"" ne' 

there They two tiie 

abode 

Akwa"' ione"hra'kwa't io'sno're' dji' iakote'hia'- 

\'ery it is marvelous it is rapid where she increased 



ron'tie" ne' eksa''a'. Ne' ka'tf ne' nen' ciiakote'hia'ron'tie' 

in size llie she The so then tlu' now where she increased in size 

child (is). 

neiT wii''hi' eia'tase' oii'to"". 

now verily she fisi maid it l>ecame 



lono'"hsi"tci'wa"; ia"' o"''ka" o'ia" 



They two (were) 
entirely alone; 



any- 
one 



kan' 



eka 



te'ie"s 



ne 



auy\vhere 

Ta'. ne 



no moved tlie 
about 



ka'tr 

Sit then 



slie is uiaiil it i>. 






on Kwe . 

man-Iicint,'. 

wa''hr ne' 

verily tlit- 

wiV'hi' 

verilv 



wIltTt' 



nen 

now 



iakoteiiiu'ro" 



OtlUT 

it is 



nen 



ne 

Uie 



() ni.stt"' ' 'hir 

Ikt molher 



ontatierr'u' ion'to"' e" 

her offspring she it savrj 



E"sk-hro'rr 



() 



lontafliro ri.s ne 

she her tells the 

niiiaia'to'tc"" ne' 



to'ka" c""hia'kta"'sc" 

it' he thee will visit 



custom 
arilvi 



lie 

the 



■'Thouiue wliiit such he kind of the 

shall tell body has 

e"'hato""heke" i'ke'iirc" aiorikciii'niake', 

lie will keey> saying 1 it desire thou I should marry. 



To"srr e"',sathon'tate'. E""si'ro" 



Do not 

"hro'ri" 

tell 

Ni'iT 

Xow 



e" s: 

thou it shalt con- Thou it wilt custom- 

^t'lit to. say arily; 

isten-'a\'-' 



■ Nia're'kwe' ki'' e"khe- 

■ Until first. ' I bo- I Iut will 
lieve, 



ne 

th..- 

ka'tr 

;o thon thert- 



niv mother.' " 



'Invanonton'nio" 

'1 nest ions 



^"' niiu"to"'hri'tie'. O'ia' o'k' e'".s i^'re* wa'shakori 

he her 
asks 

wa'i'ro"' 



.<o it continued 
to be. 



Another only custom- again he 
it is arilv comes 



ne' aiioti'nifike'. Ne' e'' ki"' 



they shoulil 
marrv. 



Tht; there, I 

believe 



custom- .-^he it said: 
arily 



HEWITT] MdHAWK VERSION 291 

CListoinurily replied: "Not until 1 lirst ask my mother. "" AN'lien >he 
would tell her mother what maimer of per.son had asked her to marry 
him, her mother would answer, saying' eustomarily: "Xo: he is not 
the person." But after a while tlie maidiMi said: "(Jne who has a 
deep frinye alono' his legs and arms jiaid a visit." Ihe elder woman 
.said: •"That is the one, I think, that it will he proper for you to 
marrv." Thereupon she returned to the place where the young- 
man stood. She said: '""We should marry, she says." The young- 
man answered, saying: '■When it is dark. 1 shall return." So 
then, when the appointed time arrived, he also came hack. Then 
it was that he paid court to lier. But, 1 think, they two, he and 
the maid, did not lie together. AVhen she lay down so that she 



"Nia'reivwe'' e"khe"hro'ri" ne' isten".!"." Xe' ka'ti" e"'s wiVhi" 

■' riitil first I liorshall tfll thf mv mother." Tin- sullicn .-iistoni- vvilv 

iirily 

ne' neii' wa'ontafhro'ri" ne' o'nisteiT'a' ne' dji' ni'haia"- 

the now she her told the her mot)ici- the ^vliere sucli lie kiml 

.,f lio.ly 

to'te"" ne' wa'shakori'hwanonton'ni" ne' a'hoti'niake": taieriiiwa"- 

has tlie he her hiis iiskiMl ((uestiiins the Iliey slioiilil sle- 

murry ; 

sera'ko" e"'s n(>' o"nisterr';V wa'i'ro"" e"'s: " L'l" ne"' te'ke""." 

repliefl eiistoni- tlie her mother she it ^nid eusioin- " Xoi that it is." 

arily arily: (one) 

No'k" a'ktire" neiT wsVi'i'o"' ne' eiii'tiise": •" AVa'hakwat'lio" ne' 

Ali'l iiflera now she it said the she maid " Me paid a visit the 

time (is): 

roh'kwe'. teiotarota'tie' nc' ra'sina'ke", no'k" o'nf ne' ranon- 

he man- it irittjie showed the his legs on, ami aNi. ih.- liis 

being (isi. along 

tsil'ke"." Wa'i'ro'" ne' akokstefr'a": ••Ne"' ki"' ("'"kfiie'rite" ne' 

arm.s on." She it said the she elder one "That, 1 it will he the 

Usl; Iii-lieve, ])ro].er 

e''seiii'ni:lke"." F/tho'ne" nt^iT e'' sa'ie"''te" dji' noiTwe' i'ti'ate" 

ye two will -\t that ww there again she whe)e jilaee tiiere he 

marry." time wtMit stands 

ne' raneke"''tero"". Wii'i'ro"" ne' eia'tase": •" Aionkeni'niake', 

the he young man. She it sai<l Ihe she maid "Thoii-I should marry, 

(is) ( new-bodiedi: 

ia'ke'"." Ta"hiiriiiwa".sera'ko" ne' raneke"*'tero"" wa'hen'ro"": 

iti.ssaid." He rejilied ihe he young man lisi heitsaid: 

" Xe' nen' e"tio'karas e'tho'ne" nt''n' te"'tke"." Xe' ka'ti" ci- 



10 



'The now it will become at that now [ will eome 

dark time 



The so then there tl 



ia"ka"hewe' dji' non'we' niiionti'to"" e"tho'ne" ka'tf sa'rawe". 

it arrived where the jdaee iusl where lie it at that solliell he again l2 

ai>]>ointed lime arrived. 

Xefi' ka'ti" \\a'shak()tcliin;ito"''ha"se". Xo'lr ia"' ki"' te'honna- 

Now so then he " eonrted " her. -Vnd llol. I thevtwo L'} 

h.-lieve. have 

sha"ofitia"tion'nite' ne' e"iako'- 

she lay supine the she will It 

ena"sk-wak'tfi" e"' waiia'if'"" . 

li.Tl.reMsI beside ihere h.' il laid. ^■■' 



ra'to'^- 


ne' eia'tase". 


Ne' nen' 


lain to- 
gether 


the she iiiaki 
(iR'\v-b».»dieii) 


Tlif iio\v 


taVe' 


e"s'ka' ne' 


raniefi'kwirt^ 


sleep 


one lit is) the 


]ii^ arrow 



292 



TROQITOIAN COSMOLOGY 



[ETH. ANN. 21 



could 8leep. he laid one of his arrow.s beside lier body. Thereui^on 
he departed. Then, at his return, he again took his arrow and 
departed again, carrying- the arrow away with him. He never came 
back afterward. 

After a while the elder woman became aware that the maiden was 
growing in size, caused by the fact that she was pregnant. 

So when the day of her delivei-y had com(\ she brought forth 
twins, two male infants. But during the time that she was in ti-avail, 
the maiden heard the two talking within her body. One of them said: 
'"This is the place through which we two shall emerge from here. It 
is a much shoi'ter way. for. look thou, there are many transparent 
places." But the other person said: "Not at all. Assuredly, we 
.should kill her liy doing this thing. Howbeit, let us go out that other 
way, the way that one, having liecome a human being, will use as an 
e.xit. We will turn around and in a downward direction we two will 



E'tho'ne' neiT sa'ha'ten'tf. Ne' ka'tf 

1 .\t that now again lie de- The so then 

time parted. 

tofisa'ra'kwe" ne' raoien'kwire' nen' ta'hno""' sa'ha'ten'tf ionsa'- 



ne' 


nen' 


shonsa'rawe' 


the 


now 


again he rt'- 
turned 



'2 he it took up 
again 

hiVhawe' 

S away with 
him 



thi.- 



his arrow 



and 



A'kare' 

Alter a 
time 



ne 

tlie 

ka'tr 

sn tlicll 



raoien'kwire'. la" nonwen'to" 

his arrow. Not ever 



ne 

the 



nen 

now 



he again de- he it took 

parted 

tha'tethawe'non ^ 

did he return (retrace 

his steps). 

wiVofit'toke' nen' 

sht* it noticed now 



iakote'hirrron'tic' 

.she is increasing in size 



akok.sten''a 

she elder one 

(is) 

Me' eia'tase' ne' kari'hon'nr dji' iene'ro"^ 

the she maid. the it it causes 



she maid. the 
new-bodied is 



where she is preg- 
nant. 



Ne' ka'tr ne' neiT ciia''akoteni\seri"he\se' waakoksa taien'ta'ne' 

The so then the now where lier day arrived to her she Iiecame possessed of 

offspring 

te'nik"he"\ No'k" dji' na'^he' wri''hr neiV iakoren'hia'ke"' 

Iliey two are And where it lasts verily now she was in pain 

twins. (while) 

iakothon'te' ne' eia'tase^ tet'liotl'thiire' eia''tako'" 

.«he it heard the she new- there they conversed her body in. 

bodied(is) together. 

noii'we' te"teniiake"*'tix'kwe\ Se'^'ha' ne' 

the place thou T will nse it to go out. More the 



Shaia"'ta' 

He one 
person 



ra'to"": 

y he it said: 



" Ke""' 

" Here (it is) 

niio're'a* a'se'ke"'' 

10 so It is little because 



ne 

the 



satkat'ho" o'k ' thiia teio'swathe'nio"'. '* No'k' 

do thou look just it is transparent in places." And 

distant 

ne' shaia'tsi- ra'to"": "Ia"te"\ E"iethi'rio". wa'-hi" na" 

11 the he one he it said: "Not at all. Thou I will kill verily that 

person her, one that. 

E" ki'' nonka'ti^ te"'teniiake""ttVkwe^ dji' non'ka'ti" e"ieiake""ta'kwe' 

12 There, I be- side of it thou I will ase it to go where side of it one will use it to go 

lieve, out out 

ne' oii'kwe* e"iakoto"'o"*ha'tie\ Te"tiatkar"hate'nr e''ta'ke' noiika'ti' 

13 the man-being one having become it Thou I will turn our- down, side of It 



one having become it 
will come. 



Tliovi I will turn our- 
selves around 



under 



HEWITT] MdHAWK VEKSION 293 

go." k^o then tlic t'onm-r one coiifii'iiicd mIiiU this one luid jJiMposcd, 
whcri tliis one said: ""'rims it sliajl cDntiuur to lie." 

Rut, howovcr, he now contested another matter. He did not com- 
ply when the second one said: "Do thou talve the lead." He said: 
"Not at all; do tliou u-o ahead."" So then it was in this mannei' that 
they two contended, and he who said: "' Right in this very place let 
u.s two go straight out. for assuredly this way is as near as that,"' 
gained his ]>oint. Finally, tiie other agreed that he himself shouM 
take the lead. At that time. then, he turned al)out. and at once he 
was born. So at that time his grandmother took him up and cared 
for him. Tiien she laid him aside. At that tiujc she again ga\"e 
attention to her ^the daughter], for now, in<leed. another travail did 
she suti'er. But that other one emerged in another place. He came 
out of hei- armpit. So, as to him, he killed his mother. Then, his 



niien"heiit'ne\" NeiT ka'tf ne' shaia'ta' wa'hari'hwa'ni'rate' ne' 

thithtT tliou I Now so then tlie he one he il matter confirme*! the 1 

will go."' yjerson 

dji' niVho'te"" ra'to"": "'Ne' e"' nruo'to""hake'."' 

where Mieh kind of lie it said: ■•Tin- thus so it sliould continue 2 

thing to he." 

No'k' o'ia' ki"' non'wa" na'ho'te"" tonsa"hari'hwake"'nha". la"' 

And otlier I he- this time siieh kind of again lie it matter debated for. Not i> 

I thing), lieve. thing 

te'hafhofi'tats ne' shaia'tfi- dji' ra'to"": " I'se'. shen't."' Ra'to"': 

he it eonsonts to the lie one where he it says: "Thon. do thou take FTe it says: 4 

person (is) " tlie lead." 

''Ia''te"'. I'se", shen't." E'' ka'tf ni'io't dji' te'hotiri'hwa- 

"Not at all. Thou. do thou take There so then sn it is where lliey two matter ^ 

the lead." 

ken''he"", no'k' wa'hateri'hwatkwe'ni" ne' ra'to"": "O'k" ke""' 

debated and he his jioint won tl)e he it says: " <)nl\' l)ere *> 

(matter) it is 

nofi'we^ ietiattakwari''sia"t ne' wt'i'Mii" niiore"'a' na"' ne"'."" 

the plaee henee let )ts two go straight ihe verilv it is not far tliat the i 

o\lt ' one IIdiI." 

Ta', e'tho'ue" nefi' ne' shaia'ta' wa'hathofi'tate' rao"''ha' 

So, at that time now the lie one jierson lie e'onsenteil to it lie himself 

e"'"ha"'hefite". E'tho'ne" nC'iT wa'thatkar'hate'ni" ia'}i;dvontatie"'te" 

he will take the At that time now he turned himself around. lie without .' 

lead. stopping 

Wii'hr'fina'kerate". Ta', e'tho'ne" ne' ro'sot'ha" wtVthofiwrufi'trrkwe" 

lie was horn. So. at that time the his grand- she his body took up 1(^ 

mother 

wfi'honwakwata'ko'. E'tho'ne* i'si' ia'e'ie"". E'tho'ne" a're' 

slu- liim eared \\eU for. At that time far there shell .\t that time again II 

yonder laid. 

tofisaiontate'niii'ra'ne' a'se'ke""' nen' se"' a'lc" o'ia' tontaie- 

again she her her hands set to lieeanse now indeed again other she had \'2 

it is 



ro"'hia'ke"'. No'k' ak'te" ne' nofi'we' wa'haiake""ta"kwe' 

travail. .\nd aside the the iilaee he it emergecl b,\. 

E'nho""ro'ko"" wa"haiake""ta'kwe". T:i'. wa'sliako'rio' na"' ne" 



13 



Her armpit ill he it emerged. So, he ht-r killed ilitit ilic \J^ 

one Ihal 



294 



IROQUOIAN COSMOLOGY 



[KTH. ANN. 21 



i)raiidniothcr took him up and attended to his needs also. She com- 
pleted this task and laid him alongside of the one who had first come. 
So thereiqjon she devoted her attention to her child who was dead. 
Then, turning herself about to faee the plaee where she had laid the 
two infants, she said: '* Which of 3'ou two destroyed my child T" One 
of them answered, saying: '"Verily, he himself it is, I believe." This 
one who had answered was a very marvelously strange person as to 
his form. His Hesh was nothing but flint." Over the top of his head 
there was, indeed, a sharp comb of flint. Jt was therefore on this 
account that he emerged bv way of her armpit. 

But the flesh of the other was in all respects similar in kind to that 
of a man-being. He spoke, saying: ''He himself, indeed, killed 
her." The other one replied, saying: "Not at all, indeed." He again 



ro'nisten"a'. 

his mcither. 

o"' na'' ne''. 

too tin- that 



tin- 
that 



oni_' 



E'tho'ne' wa'thoiiwaia'til'kwe" wil'honwakwata'ko' 

At that time she his liody tooli up slie cared Un- liim well 

Wa'es'"a' neii' ska''ne' wa'honwatiia'tioii'nite' ne' 

Sheit hiiished now one at (place) she lay their Iiodies extended the 



tho-hen'to"-. Ta', 



thenee he eame 
first. 

iakaofi'he'io'" 

ahe is dead 



ne 

the 



e'tho'ne' 

at tliat time 

ontatiefi'Ti". 

her olTspring. 



wa"tiontate"nia'rci"ne" 

she her her hands set to 



ne 

the 



ne"saioiitie'ifi'te' dji' non'we" 

again slie herself ttirned wliere the plaee 

toward it 



Prtho'ne" nt^n' e"' nonka'ti' 

At that time no^v there side of it 

ni'honwatiiiVtion'nito"" ta'hno"" 



0""ka' ne' teseniia'''she' 



("J she it said; 



' Who is it llie 



ye two individ- 
urtls 



slie tltem laid extenderl 

wa'shako'rio' ne' 

he her killed the 



kheieir 'a' ?" 

my offspring?" 



Shaia'tiV 

He one 
person 

Ke""i'ke"' 

This it is 



ta'hata'ti' wa'hen'ro"" : 

thence he he it said: 

answered 



10 
11 

12 
13 
1-1 



•Rao"'-ha\ ki", wa'^hf." 

•■ He himself I be- verily." 

(it is), lieve, 

ta'hata't!' ione'hru'kwtrt rotonkwe'tatie'ro"' iie' dji' 

thoncu hv it is marvelous his person ngrly (is) the where 

re[>lied 

iii'haiiVto'te"'. Ao'.sko"' tawi'skara' ne' raoierofi'ke' 

such his body It is wliolly flint (crystal) the -his fle.*ih on. 

kind (is) chert 

ta'tie' raonondji.stfiken'iate' io'hio'thi'ie' tawi'skara' 

lii-^ heiid cri.'st of it is sharp flint K*rystnl i 

it is 

kariiiofi'iii" ifnhoro'ko"^ wa'hiliake"*''ta'kwe\ 

it it causes her armjiit in lie it used to emerge. 

ne' sihaia'ta' ne' tkaie'ri' ne' on'kwe' ni'haieronto'te'^'. 

the he one the it is the man-being 



Teiotaro- 

It has a ridge 
taking it) 

Ne" 

That 



se . 

indeed 



wa"hi' 

verily 

No'k^ 

And 



it is 
correct 



.such his flesh kind 

of 19. 



he one 
person 

Ta'hata'ti" wa'hen'ro"': "Rao""ha' se'' wa'shako'rio"." Tontsi- 

Thence he he it said : "He liim.self indeed he her killed." Thence he 

replied (it is) again 

'hata'ti' ne' shaia'tii' wa'hen'ro"': "Ia"tt^"" se"." Sa'heii'ro"': 

spoke the he one he it said 

person 



' Not at all indeed." Again he it said: 



"It is for this reason that he is called Tawiskaro"", which is the Mohawk name for flint or chert. 
Consult The Cosmogonic Gods of til e Iroquois, I'roc. Am. Ass. Adv. Sci., v. 44. pp. 241 and following, 1895. 



HEWITT] MOHAWK VKKSIoN 295 

said: "Indi'od. lie liinisclf killrd her." Thus thou, in this nianiier. tlio 
two doliated. But he wiio was uuilty of ivilliiiu- her did nut sworvc from 
his denial, and so then ho tinally won his point. AVheroupon tluMr 
gTandinother seized tlie l)ody of liim wliose Hesh was verily that of a 
man-hoiiig and with all her uiiyht cast him far into the liushos. Hut the 
other, whose Hesli was tliiit, was taivon up and cared for by her. And 
it was also wonderful how nnicii she Inved iiim. 

Now, in its turn, she ayain laid her hands on the flesii body of her 
girl child, who was \'orily now not alive. She cut <>ti' her liead 
and said: ■" Kvon though tluiu art now d(\id. yet. albeit, thou shalt 
continue to ha\e a function to perform." And now she took up the 
ilesh body and hung it on a tree standing hard by her lodge, and she 
said: ""Thou shalt continue to give light to this earth here present. 
But the head also she hung in another place, and she said: "Thou also 



■'Se"' rao"'iia" wa'shako'rio"." E"' ka'ti" ni'io"t wa"thniri'hwa- 

"Indet'il. lie himself he her killetl." There so then sn it i^ they twi> it matter 1 

(it isi, 

ke^'uha". Thori'hwakonta"ko"" dii' raton'hI"ha' no'k' ho'ni" no' 

•> 

disputed. He poiitiitiied !<' iissert it where he it denied and als.i tin- ^ 

shrda'tii" dji' ka'ie"" ne' shako'rio" no' ka'ti" wa'hateri'hwa- 

he one where it lies the he her killi-d tie- so tln-n lie his ( matter i 3 

person 

tkwe'ni'. E'tho'n(>' no' roti'sot'ha" wa"thonwfua'ta"'kwe" ne'ne" 

point At that the their grand- she his Iiody took np the that "x 

won. time mother 

tkaie'ri" ofi'kwe" ni"haiero"'to'te"" ta'hno""' ia"tiofite"sheri'nia"te" 

it is nian-beiie^ such he flesh has and site employed her whole 5 

correct kind of strength 

o'hon'tako"' irrhonwaia'ton'tl". No'k" no' shaia'ta" ne' tawi'skara* 

it shrnliliery in thither she his body .\nd tie- he one the flint (crystal) 

threw. person 

raiero""tota"'ko"" wa'thofiwaifi'ta'kwe" ne' wa'honwateweiefi'to"". 

he is fleshed thereby. ^he his body took np tlie she him eared for well, 

no'k" ho'ni" akwa"' ionoiira'kwa" dji' iiiiionwanoro"''kliwa". 

and also \-ery 

NeiT non'wa" 

Now this time 



6 





it 


is marvel 


Ions where so ^lle liim holds dear. 




8 


no' 




ke"-' 


niiofisaie'iere" no" akoieron'ta" 


no' 




the 




here 

lit isi 


so again .site the her flesh 
touched it 


the 


9 


ne' 




wa"hi 


nen' ia"' tetciakon'"li(>". Waonta- 




tie- 




verily 


now not still she lives. sh 


,. 


10 



ontatierr'a"-ken"ha" 

her otTspring it was 

tenia'ria"ke" ta'hno"" wa'i'ro"": " lawero"iia'tie"', dji' nen' 

her head cut otT and she it said : " Even though where now 11 

ino matter) 

so"'h(>'io"". st'''"'"ha" ki'' o'k" e"-sateri'h6n't:ike'." Nen' ta'hno""' 

thou art dead. more. I just thou it duty wilt ha\'e Xow and l!^ 

belie\-e. to perforni." 

watie"'kwo' no' oieron'ta" ne' :dvono"'.sa'kta' ke'r''hite" e"' 

she it took up th.- it flesh tic her house liesido it trei' tla-re 13 

stand- 

wae'ha're"' ta'hno"" wa'i'ro"": "Tt"'""sa'sliwathe"to"'iiake" ne' 

she it hung up and she it said: "Thou it wilt eontiune to lii:lil llio 1-r 

ke"'' wato"'hwefidiia'te'. no'k' ho'ni" ne' onofi'dji' ak'te" ne' 

here it earth is e.xtant. l.ut al-o ihe it head eUeuiicre lla- lo 



29fi IROQUOIAN COSMOLOGY [eth, anx. 21 

Hhalt continue to have a function. Thou shalt have less powei' 
to give light."' Thus then she completed her arrangements for sup- 
plying herself with light. Now, assuredly, she had made fast the 
sun for herself, and also the moon. She imposed on them the 
duty of furnishing her with light for their part. Verily, indeed, it 
was the head of her girl child who was dead that she used to make 
the moon, but her body she made into the sun. They were to be 
fixed always in one place, and were not to be moving from place 
to place. Now, besides this, she restricted them to herself and her 
grandson, saying: "We two, entirely alone, shall ever be supplied by 
this light. No other person shall use it, only we two ourselves." 

When she had now, indeed, finished all of her task, she was sur- 
prised by the moving of the grasses at the spot whither she had 
cast the other one of her grandchildren. He was alive: he had 

nofi'we' nrre'ha're"" tii'hno"" wrri'ro"': "E"'sateri'hon'take' o" 

1 the place she it hung up mihI she it said ; " Ever thou it duty ^^ilt have too 

to perform 

ni'se'. Ka'ro" ni'se" dji' ne"'se'shats'teke' ne' dji' te"'se'shwa- 

■^ the Less the where thy power shall be tlie where thou it slialt eanse 

thoii. thou effective 

the''te"'." Nen' wa''hi' wa'eweienneii'ta'ne' dji' ne°io'to"'"hake' 

3 to he Now verily she it manner finished where so it will continue 
light." ' of it to be 

dji' te"iakot'shwathe"'te"". NeiT wa"hi' iakotera'kwanefitak'to'^', 

4 where it her will cause it to be Now verily she has set up it sun for Iterself, 

light for. 

e"'hni'ta' o'nf, konwai'i'hoiita'ni' te"iako'shwathe'to"'"hake" na'" 

5 it moon also. she her duties gave it will cause it to be light that 

one 

ne"'. Ne' se"' wa'"hi" ne' oiitatierr'a' ne' iakao""he'io"' 

6 the The indeed verily the her offspring the she is dead 
that. 

akonoii'dji" ne' e'^'hni'ta'' wa'akon'niii'te", no'k" ne' akoie'roiita' 

T her head the it moon she used it to and the her flesh 

make it, 

kara"kwa na"' ne"'. Tiiotko"" kato'ke"' e''iora'nen'tako"". ia" 

o it sun that the Always it is certain it will be attached, not 

one that. Avay 

te"kia'teiitie'seke". NeiT ta'hno""' wa'ontathwe'nofi'nie"' wa'i'ro"": 

y they two will travel about Now and she restricted them she ir said: 

habitually. herself 

"Onkeno'"ha"'a' te"iorikiat'shwathe"to""hake'. Ia" o""ka" ne' 

10 "Thou I only thon I will givi' light for us. Not anyone the 

o'itv thaioiits'te", ne' o'lv*" ne' onkeno"'ha'"ri'.'' 

11 other one will use it, the only the thou I only." 

it is 

Nen' wii'Mii' akwo'ko"* wa'eweiennen'ta'ne' wa'ontie're"' o'k^ 

12 Now verily it all she finished its manner she was surprised only 

of doing 

ka'tf tetio'honti'sho"''kh\viV dji' non'we^ ie^honwaiu'ton'tio"' 

13 so then there it grass moves t<.> where the place there she his JK>dy tlirew 

and fro 

ne' shaia'ta' ne' ronwatere'Ti'. ron''he\ la" te'hawe"'he'io"', 

14: the he one the lier grandson, he is Not he has died, 

person alive. 



HEWITT] MOHAWK VERSION 297 

not ilii'il; for she thouyht when she hail east him far away that he 
wonl<l. of coui-se, die. hut, liowhoit. ho had not died. lie walked 
about thert' among- the Inishes. Hut aftiM- a whih' he eaiue thence 
toward the lodge of his o-randniot!ier. hut she ordered him away, 
saying: "Go thou far otl' yonder. I have no desire whatever to look' 
on thee, for thou it is, assuredly, who hast killed my girl child. So. 
then, therefore, go thou far off yonder." Verily, he then went from 
there. But. iiU)eit, he was moving- about in a place not far from thi> 
pla(H> \vhere the lodge stood. Besides this, thi^ male child was in 
good health, and his growth was rapid. 

After awhile he made for himself a bow and also an arrow. 
Of course he now went al)out shooting from place to place. He 
went, indeed, about from ))lace to place, for now, of cour.se, the 
earth was inde(>d of consideraljle size. The earth, indeed, vei'ily 



a'se'ke"" wa'eiT're' dji' i'.si' ie'honwaia'ton'tio"' e""re""heie' 

because she it desired where far. there she liis Jiody cast lie will ill-- 

yonder 

wa'"hi", no'k" ia"' ki"' te'hawe"'he'io"". K'' hi'tre'se" oiionta- 

verily, hut UDt, I lie- he has died. There there he 

lieve, in(>\ed al)OUt 

ko""'sho"". Xo'k' a'kare" e"' na'tonta're" dji' iakono"''sote" ne' 

it^rassiu. And after a there thenee he Avhere her house staiKls Ihe 

along time eame 

roVot'ha", iio'k" sa"honwane"nia'ni" wa'i'ro"": "I'sT" non'we' 

his^M'and- mid slie him drove away aeaiii she it said; "Yonder jilair 

mother, 

niia"ha'se'. la"' othe'no"" thi'i"tewak!it()"'hwcndjiori'ni' ne' takonkan'- 

thitherdo Not anvlhiiifr 1 am in neeil nf it the I thee should 

thou Ko. 

Brake', a'se'ke""' i'se" wii'"hi" she'rio" ne' kheien"'a". Wa"s'. 

verily tlum her tlie mv otTsprin^'. (lo. 

didst kill 

niia"ha'se'." To'ke"ske" ka'tf i'si" 

tliitlier do thou It is true sotlien lar. ' 

K'o." yonder 

e"' ki"' i're'se" i;!"' i'no"- te'ke"" 

there. I be- he went not far it is *"• 

lievc-. about 

lon'we', tifhno""' rota'kari'te" ne' 

plaee. ainl he was well tie- i' 

raksiVa" io"sno're" dji' rote'hiii'ron'tie". 

he eiiild it is rajiid where lie is inereasing iv' 



see. I 


)e<'ause 


thou V 


nio"' ka'ti 


i'sf 


non'we 


sol.e so thel 
it 


1, iar, 
yonder 


jilacf 


nonka'ti" 


ionsa're' 


■. No'k 


the side 
of it 


again lie 
went. 


And 


ne' dji' 


kano" 


"sote" 


the \\here 


it liinisL- 
stands 



A'kare" nO\V \va'hata\'Mlnori'ni' ( ( wa'hata'r'nnon'nie"')." kairn 



AfttT a now lie mm\v a bow fur 

time himself 



11 



kwire' o'lii' wiVron'ni\ Nen' wa''hr roie"'e'"ha'tioVt*\ E'rok 

arrow also lu- it made. Now verily he went about Every- 1^ 

shooting it. where 

is' re' se*', a'se'ke'"' nefi' se'' wa"hi" akwa*' ke""' niwato"- 

again indeed, because now indeed verily very here so it earth 13 
he went 

"hwefi'djur. lote^hia'von'tie' se" wa'"hi' ne' o'^hwefi'djia'. Ne' 

large (is). It continued to indeed verily the it eartli. Tlie 14 
increase in size 



"This is the usual form of the next preceding term. 



298 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



continued to grow in size. So at times lae would retui-n to tlic side of 
the lodge. The other hoy, his younger brother, looked and saw that 
he had a liow and also an arrow. Then he spoke to her. his graud- 
mother, saying: "Thou sliouldst make for me a bow and also an 
arrow, so that I also should ha\e them." So, thereupon, she made 
him a bow and also an ari-ow: and. then, therefore, they both had bow.s 
and arrows. 

So now. verily, they two wandered about shooting. So then he 
whose body was exactly like that of a man-being went in his shooting 
along a lake shore, even at the water's (nlge. There stood a clump of 
liushes there, whereon rested a flock of birds. He shot at them and 
they Hew over the lake, but the arrow fell into the water. Thereupon 
he went thither to the water's edge, and cast himself into the lake; 
he desired to go and recover his arrow. So when he ItMiped into the 



1 


ka'tf sewatie're'" kano" 


'sak'ta" sa're 


•te'. Wa'hatkat'ho" 


ne' 


so then sometimes house 


besiih- a,train he Helm 
would go. 


.ked 


the 




shaia'ta" ne' ia'tate"ken"a- 


ro'en'nait^"" 


kaien'kwii-e' 


o'nf. 


Nen' 


2 


he one tlie they two are re- 
persou hited as brothers 


lie it bow has 


it arrow 


als... 


Now 




washakawe""ha'se' ne'ne' 


"ro'sot'ha" 


wa'hen'ro"": ' 


■ A'skwa'eii- 


3 


he lier saifl to the that 


Ills grand- 
mother 


he it said: 


■•Thoui 
shonlds 


it bow 
t make 


4 


ntnTnie"" no'k' o'nf ne' 


kfiien'kwire'. 


aonkien'talce' 


o'nf 


ni"." 


forme l;>ut also tlie 


it arrow. 


I it sliould have 


also 


the I." 




Ta', e'tho'ne' neiT wa 


'hoiiwa'cnnofi' 


nie"' no'k" 


o'ni' 


ne' 


5 


So. at that now- 
time 


she it him bow ma<le and 


also 


the 


6 


kaien'kwii-e'. Ta'. neiT wa'"hi' teuidji 


a'ro"" rona'en'naie"' 


no'k' 


it arrow. So. now 


verily they 


both they bow had 


and 



o'ni" ne' kaien'kwire", 

also X\n_' it arrow. 



8 
9 

10 

11 
12 
13 
14 



Ta'. nT'iT wa'"hr te'honnataweii'rie'. rotiie"'e"'hii'tie"se'. Ta', 

So, now verily they traveleil about. they -went about So, 

shooting. 

ne' ka'ti" ne' tkfiie'ri' oii'kwe" niiifiia'to'te"' dji' roie"'e""hu'tie'se', 

the so then the it is cor- man- sueh his liody where he goes about 

reet being kind of (is) shooting, 

i're" dji' teio'hnekak'te'. E"' io'hiano"'kote' 

where it liquid fwaterl ends Theri' 



kaniatarakta'tie 

it lake along side of 



ta-hno"" e" 

an<l tlRTt.- 

kauiatarri'ko' 

it lake un 

raoien'kwin*'. 

his arrow. 

ta''hno"'' o'k' 

and oiilv. 



he where it liquid fwatert ends Theri' it clump of hushes 

walks ( ^water's edge ). st(.>od 

ke"thoivwa''hore' tcrtefi'Yi\ AVaiiri'ia'ke*. taiino"- 

it tjuneh rested on bird. He shot, and 



niia'ka'tie' 

thither it 
flew 



ta-hno""' 

and 



awen'ke" 

it water in 



E'tho'ne' e'' niia'ha're" dji' 

At that there thither he where 

time went 

irrhatiiVton'ti" kaniatara'ke'. wil're're" onsekko''lia' 

it lake on, he it intended 



ia'ha''ho' ne' 

there it im- the 

luer^^ed itself 

teio'hnekak'ta' 

it liquid (ivater) 
ends 



ihithrr lie his 
body cast 



I it will K^n after 
again 



HKWITT] MOHAWK VERSION 299 

water, lie did nut tV(d tliat lie had }i1uiil;im1 intu rlic walcr, l)i'causc he 
fidl supiiii' nil the ground. There was no water there. He arose 
and wa^ surprised that a lodge stood tliere. ami that he had arisen 
lieside the doorway. He looked into the lodge and saw a iiiaii sittine' 
therein. Tlie man who was sitting in the lodge said: "■Knter tlidu 
here." .^o then he enteri'd. and he who sat therein said: "'riioii hast 
now arrived. 1 assuredly iiivite(l thee that thousliouldst eonie here. 
Here, then, lies the reason that I sent for thee, it is lieeause I hear 
customarily the kind of language thy grandmother uses toward thee. 
Sh(> tells thee that she does not lo\-e thee, and th(» i-ea,soii of it is tiiat 
she helieves that what Tawi'skaro"" customarily says is true. He says. 
customarily, of course, that thou killedst her wdio was the mother of 

no' I'aoien'kwire. Ne' ka'ti" dji' nen' ia"thermitco""'kwai.;\\ c" 

llie his iLiriiw. The sothcii wlRTr iiiiw ■ thithur lu' linpiil i 

o'hneka'kt>" i;V te'hotto'ke"' iie' ia"ho"sko"'o"' ne' oiineka'ke', 

it lii|iiiil on in. I he it iioticc'd the tliitliiT h.> had the it liquid cii, 2 

ftiUeii iiitii water 

a'se"ke""' o""hwendjia'ke" ia'hasha'ta'ne". la"' kan'eka" t(dv:i'line'ko". 

heciiuse i(e:irthi>ii Ihere lie fell Nut anywhere it lii|ui(] eon- H 

supine. tained. 

Sa'iiatki'ts'ko' neiV wifhatie're"" o'k e"' kano""'sote' dji' 

.\L'ain he anise ni>\\- he was snrpriseil only there it house where -J- 

.stauds 

ka'irhoka'ronte" ak'ta" e'' nofi'we" onsa'hatkets'ko\ Nen' ia"- 

it dnorway isiijien uearhy there plaee again he arose. Xi.w there 5 

hatkat'ho' kano""'sako"' wiVho'ke'" roiTkwe" e"' theiTtero"". 

lie ln<.iked it house in he him saw he man- there there he (J 

being (is) rested. 

Neh' wa"heu'i-o"" ne' kano""'sako"" then'tero"': " Kasatau'eirrte'." 

Now he it said the it Inaise in there he '■ Theuee do thou I 

rested: enter." 

Ta', e"tlio'ne" nr'Ti' ia'hatau'eiiVte", ta'hiio""' nen' wfrhen'ro"" 

So, at that now there he entered. and now he it said '^ 

time 

ne' then'tert.)"": ■"Nen', wa''sewe". ]'' wa''hr ieko""hiiofi'ko"" 

the there lie ■■N'ow. thou hast 1 verily henee I thee sent i"* 

abides: arrived. for 

ne' aorita"'se". Ke""' ka'ti' kiiriiion'ni' dji' ieko""hnofi'ko"' 

the thousliouldst Here sotln-n it it causes w lii-re heni-e I thee sent 10 

eome. it is for 

a'se'ke""' wakatiioiTte" e"'s ne' sa"sot'ha' dji' nikai'i'ho'te"" 

because ! ir hear custone the thygraiid- where -uch it matter 11 

arily mother kind of 

iako"'thare" iie' ise'kf. lesaiiro'rrs dji' ia"' teie.sanoro"''khwa". 

she sjieaks the thonilheet She thee tells whert- not she thee loves (esteems). 12 

111. 

ne' tiiori"hwa' dji' ne' tiiakawe'ta"ko"" ne' Tawi'skaro"' dji 

the just it it is cause wher^' llie so slie it lirmlv belie\es the Flint i Crvstal j where 13 

of 

na'ho'te"' e"'s ra'to"". Ra'to"" e"'s wa'dii' i'se' she'rio" ne' 

suchkindof custom- he it says. He it says custom- ^■e^ily thou thou her the 14 

thing arily arily ' litisi didst kill 

ietchriiisten"a'-ke"'hri'. Ta'. ia'' to'ke"ske" te'ke"" dji' na'ho'te"' 

she of you two was. So. not it is true it is where such kind Oi ]^5 

moUier thing 



3nn 



IROQUOIAN COSMOLOGY 



[ETH. ANN. 21 



you two. Now. what he customarily says is not true, and the grand- 
mother of you two firmly believes the things that he sa^'s; so that is 
the reason that I desire that thou shouldst come hither. For the fact 
is, she discriminates between you two, .loving him, but not thee. 
Here, then, I have made a bow and an arrow as well for thee. Here, 
then, take them." So thereupon he accepted them. They were 
marvelously fine in appearance. He said: "Thou must make use of 
these as thou gocst about shooting, for sometimes thou hast asked 
thy grandmother to make thee a bow somewhat better than the one 
thou madest for thyself, yet she would, customarily, not give ear to 
it, and besides that she would habitually refuse, and then order thee 
away. She would customarily say: 'Go thoii from here. I have no 
desire to be looking at thee, for thou art the one assuredly who killed 
my girl child.' Now this, customarily, was the kind of discourse 
she spoke. So now, then, another thing. Hei'e, of course, are two 



9 

10 
11 
12 

13 
14 



ra'to' 



n5. 



no K 

and 



ne 

the 



cus- he it says: 
tomarily 

na'ho'ten' rti'to'"; ta', 

such kind of lie it says; so, 
thing 

Ne' dji' teiakoti'-he"- 

Tlie where she one to tlie 
otlier prefers 



ietchi'.sot'ha' 

your two grand- 
luuther 

ne"' tiiori'^hwa*' wake'ro" 

that so it reason 



ne' tiiakawe'ta"ko"'' ne' dji' 

the so she it tirmly believes the where 



rao"'"hjV 

lie him- 
self 



I it pur- 
posed 

ro n wa n oro^ "kh wa\ 

she him loves, 



ke""' e"te'se'te'. 

here 



no K 

and 



ihou -wilt 
eome. 

ni'se^ 



not at 
all. 



Here 

it is 



kaiefi'kwire'. 

it arrow. 



konia'ennonnien'ni', 

so then T thee it bow have made 

for. 

Ko'' ka'ti\" Ta', e" 

so then." So, at that 

time 

Wa'hen'ro"': 

He it said: 



no'k' 

and 



o ni 

also 



the 
tliou 



ne' 

the 



ne 



Here 

(it is) 

ionc'hni'kwa't iora'se 



Akwa' 

Very it is marvelous it is fine 

in appearance. 

ne' dji' silie"'e'"ha'tie\se', a'se'ke"" sewatie're' 

the where tlicm goest about because sometimes 

shooting, 

sa'sot'hfi' 



wa'haie'na". 

he it took. 

e"'sats'thake' 

thou it sbalt use 
habitually 

wa'sheri'hwanofi'- 

thou her askedst 



" Ne" 

"That 
one 



to"'se' 

question 



ne 

the 



thy graud- 
liiother 



aioian'ereke' ne' 

it would be the 

good 

thriiofithon'tate' 

she it woukl consent 

to 



^vhere 



lie 

the 

iii'io't 

so it is 

tii'hno"" 

and 



aiesa ennonnien 

she it bow should 
make for thee 

ne' satatsiVa'ni'. 

the thou thyself didst 
make for. 

aiesate'kwa''te\ 

she thee would 
order away. 



ne' 

the 

ia*' 

not, 



ki" 



la 



e"s 

custom- 



believe, arily 

Wa"i'ro"' e"'s: 

She it said 



non we 

I he I'laee 



'•Far 
yonder 

takonkan'ereke' 

I thee should see. 



ia'ha'.se' 

there do 
thou go. 

I'se' wa'iii* 

verily 



la" 

Not 



tha"tewakato""hwendjion'iu" 

I it desire, (it is needful for me ) 



se 

indeed 



Thou 

e" e"'s niieri'ho'te"' 

thus cus- such her tale is 
tomarily 

Ke"" wa"hi' tekano'"kwen"iake' 

This verily twoit earsof corn in luimber 



she'rio' 

thou her 
didst kill 



ne 

the 



dji' iako"'thare'. T;i', neii 

where she is talking. .So. now 

tekonteroiT weks 

white — (shriveling) 



kheien"a". 

my off- 
spring. 

~' a're" 

again 

o'ne'"ste' 

it corn 



custom- 
arily: 

ne' 

the 

Ta', 

So, 

o'ia'. 

other 
it is. 



ne 

the 



HEWITT] MOHAWK VKRSION 801 

eiu's (if .--weet i-nvu. These th(i\i must take away with thee. One of 
the ears is iii>t yet ripe: it is still in its milky state, but, as to the 
other, it is luuture. Thou must take them with the(\ As to the one 
in the milky state, thou must roast it for thyself; but as to the one 
that is mature, it shall be for seed corn." Thereupon, then, when he 
had finished speakiny, telling him all things, hesaid: '"Here they are. 
then." AVhereupon he took them. 

It was at this time also that he told him. sayine-: "But, as to that. 1 
am thy parent." Thsit was said by hiui whos(> lodge stood there and 
wdio is tli(» Great Turtle. Then the young man departed. 

So then when he had returned home in traveling, he would habitu- 
all\ run along the lake shore iind would say. eustomarily: "Let this 
earth keep on growing." Hesaid: "People call me Maple Sprout 

ie"'se'shflwe". Ne' skano"'kwerr'iat ia'' teiotonnl's'o"", se'ko"' 

lii'iu'e it thou The one it ear of corn not it lias ripenefl. still 

shalt take. 

oko"'seron't!V ( Jolva'sero'ta")" i'ke"". no'k" ne' e"-'ska' iotoiini's'o"" 

it iiiilkv is il is, and the one it is rijie 



thjit tlie aii'l the one the it i>J ripe 

one tliat tlmt 

e"ieientho''thtike* na"' ne"'." E'tho'ne" ka'ti" dji' nefi' 

one will use it to plant that the At that so then where now 

(for jilantingi." one that time 

wa'hari"h5'kte"" iU\:we'ko"' wa"ho"hro'ri' neiT wa'hen'ro"": 

he it matter ended it all he him told now heitsaicl: 

'' Ko''. ka'ti"." E'tho'ne" nefi' wa'haie'na". 

"Here so then." At that now he them 

it is. time ttiok. 

Nefi' o'ui" e'tho'ne" nefi' wa'ho'hro'ri" wa'hen'ro"": " I"' na"' 

N'ow also at tliat now he him told he it said: "1 that 

time it is one 

konien"'a'."" Ne"' na"' wadien'ro'" ne' e"' iu'hono""'sote' ne'iie" 

I am thy That that he it said the tliere jtist his lodge the 

parent." one stands that 

Hania"te""'kowa' k(:'""i'ke"'. Ta', e"tho'ne" neiT sa"ha'ten'ti" ne' 

He Turtle Great this it is. So, at that now he .started the 

time again 

raneke"''tero"". 

he youiif; man. 

Ne' ka'ti" ne' neiT ciiehe'sro" nefi' wa''hi" dji' tt^diotii- 

The so then the iio\\- tliere lie reaehed luiu \'eril\ \\'here Ii«- 

home 

wen'rie". kaniatarakta'tie" e"'s niia'hatak'he". ra'to"" e"'s: 

travels. it lake alongside of eustom u^t he wottld run. lieitsiiys etistom- 

jirily arily: 

" lote'hia'ron'tie' ne' ke""i'ke"- ioto"'hwefi'djiate","" nen' tii'hno""', 

" Let it inerease in the this it is it earth (is) present here." now and 

.size 

"This is the usual form of ttie ne.\t iiriTediin,' term. 



ua"' lie"', ne'ne" ie"-ses'hawe". Ne' <>ko""seron'ta" e'"8ateiie"'s- 

tliat The the hence then shalt The it is milky thou thyself shalt '^ 

one that that take it. " roast corn for 

tofi'te"" na"' lie"'. no'k" ne' (''"•'ska' ne'iit^" iotonni's'o' 



4 
5 
(> 
7 
8 
9 
10 
11 

12 

13 
U 



302 IROQDOIAN COSMOLOGY [eth. axx. 21 

[Saplino-]." Verily, as far as he cu.stoiuarily ran. so far tlic earth grew 
anew, and. Ix'side.s that, maph? saplings custouiaril y wdulil pr( )dufe them- 
selves. So then, it was his custom to do thus. On whatever side in 
turn he would run along the shore of the lake, just as far as he would 
run. just so far would this come to pass: new earth would form itself, 
and also maple saplings formed themselves into trees. He also said, 
customarily, as lie ran along: ■"Let tlic earth increase in size" and: 
"Maple Sapling will people habitually call me." Thus it was, by 
means of this kind, that the earth Itecamo enlarged to the size it now 
has when we look at the size of this world. 

So then, at this time, in turn, he formed severally the various 
bodies of the animals. Therefore, Sapling customarily would take 
up a handful of earth, and would ^ast it u|)ward. Customarily, many 
hundi-eds of living things, as many as the handfuls he threw up, 

'•AVa''ta- Oterontonni"a' ion'kiats." Ne' ka'ti" ne' dji' e"'s 

"llnple It Siipling (it itself they me mime The so then the where ens- 

made small tree) habitually." tumarily 

niio're" niia'hatak'he' e" he°'s niio're" a'se' onto"'hwendjion'nr, 

-* so it is so thither he ran there eiistom- so it is it new it itself earth made, 

distant arily distant (is) 

neiT ta'hnt)""' wa"tsi' oterontonni'Ti' e"'s onteroiitoiTni'. E'tho' 

•' now and majile it sapling I it itself eustom- it itself made into Thus 

made small tree) arily tree. 

ka'ti' ni'haier'dia" dji' o'k' nonka'ti' e"'s niia'hatak'he' kania- 

i so then so it he does where only the side eu.stom- .so thither he ran it lake 

of It arily 

tarakta'tie' dji' niio're" niia'hatak'he' e" he"'s na'a'we"', ne' 

O alongside of where so it is so tliitlier he ran there eustom- so it the 

distant arily happened, 

a'se' ofito"'hwendjiori'nr, no'k" ho'ni" nt^' wif'ttV onterontoiiui'Ti'. 

b it new it itself earth fonnd. and al.so ilie maple it made itself into 

(is) small tree. 

Ne' e"'s o'ui' raton'ne' ne' neiT ratak'he': "lote'hiarofi'tie' 

i The custom- also he went the now he ran : ■■ Let it increase in 

arily saying size 

ne' o"'hwen'djia'," ne' o'ni" ne' '•Oterontormi''a' ion'kiats." 

S the it earth." the also tlie It saplini; one me calls 

habitually." 

Ta'. e'tho' nitioiera'to"' ne' dji' io"'h\vendjiiowa'n'ha"o"' ne' 

i) So, thus so it did l)v means the where it earth became large the 

of this 

dji' ni'io't ne' dji' tewakan'ere" ne' dji' niwato"'hwei'i'djiti'. 

li_f where so it is the where we it see the where so it earth large (is). 

Ta', e'tho'ne' ne' noil'wa" kontijio'o'ko"" wa'shakotiia'tonni- 

J--L So, at that the this time they animals, he theirbodies 

lime 

a'nio"'. Ne' ka'ti' ne' Oteroritorini"a' o'"hwen'djia" e"'s 

1-^ made The so then the It Sapling it earth custom- 

plurally. arily 

wa'tha'tca'na'kwe" no'k' e'ncke"' e'"s ia'ho'ti". E'so' e"'s 

lo he it handful picked up and high up etlstom- there he it Many custom- 

arily threw. " arily 

tekon'nia'we' a'e're'" e'"s wtl'kofititienoii'tie" dji' ni'ko'" ia'ho'- 

14 they hundreds in all custom- they went flying where so it thither 

(are) directions arily numbers 



HEwiTTj MOHAWK VERSION 803 

tli'w away in dittcrcnt direction,-., lie custoinarilx' said: "'riiis sliall 
coiitiiiui.' to lie your conclitioii. Wlirn ye wander from [ilaee to i)laee. 
ye must yo in t1oe]<s."" Thereupon a duty devolved u|ioii this species 
of animals; for exanipk', that tliey should habitually make roosts. 
Now. of e<nirse. ilitiVrent animals were severally asked to volunteer 
to aid man. Whichever of them would ui\e ear to this, would sav 
to it: "I. I think, will voluntei'r."" Thereupon they would custom- 
arily ask him. saying" ""Well then, permit us to see in what w'ay 
thou wilt act when thou protectest thy otispriny." The Real', there- 
fore, volunteered. Now then he acted so rudtdy that it was very 
marvelousiy terrifying. The mannei' in which he would act uu'ly 
would, I think, kill people. Thus, indeed, he exhii)ited to them 
how he would defend liis oti'spriny. They said: ""Not at ;dl. we 
thinlc. shouldst thou volunteer."" Wlu'reupon. of course, others 



tea"noii'tr. Wa'heii'i'o"" e"'s: '"E"', ui'se" ne"io"to"''hake" ne' 

lie liaiirifiils Hi' il sai<l c-nstum- ■Thus. llir mi it \\ ill lontiluiL' tlir 1 

threw. arily; tttmi tn br 

dji' te"tciatawenrie'"hake" e"tciermitio'kwaratie'seke"."" E"tho'ne" 

wliLT<' she will continuf In inivfl yi- will irn ali'iiit in trrimi>s iburlii's ,,"• At that ^ 

tiiiK- ~ 

iion'we" wa"onnateri"hwaierr"ha"se" ne' l^ontirio"o'ko"" o""'ka" 

place it thfm <luty hfcami' fnr (he they animals wht.»(itis| ;> 

e"ie"nct"kwa"r'ho"'seke". Nen' wa"'hi" ne' kontirio'o'ko"" o'ia" o'k' 

one roitsts will form. Now veril\- llie they animals other (inl> "^ 

e"'s .shonwari'hwanofiton'nr ne' a'hathoilkar'ia'ke". On^'ka" o'k" 

custom- he them duties assiirns l<i l!ie lie shouhl volnnteer Who jiisi r-. 

arily to .io ii. 

e"'.s wa"hathon'tate" wa'hcn'ro"": •"!"' ki"' e"kathoilka'ria"ke"."" 

custom- lie Avoulil etinselit he il saitl : 'I I I uill volunteer Io ilo it. " (J 

arily lo it i it is), believe. 

E'tho'ne" e"'s wa"honwari"hwanoii'to""se" wa"honni'ro"" e"'s: 

At that eustone lliey him asked llieyitsai'l enst<im- T 

time arily arily: 

"To', ka'ti" iakw titkat'ho" tt)' ne"te"'siere" ne' n("'n' e"'.sate- 

■■HoW so then let us see h"W sntlnUlwilt lln' UOW" llloUWilt S 

rto it 

wirake"'n]ia'."" O'kwa'ri". ki"'. wrrluithorika'ria"ke". E"tho'ne" 

thy younf< defend." Bear. I he volunteered iseort'd .\t that ff 

believe. stiek) . time 

nt'iT wa"hateri"hwri'k.sa"te". Akwa"' ioiie"hjfi'kwu't, teioteno"*hi- 

iu>\v he his matter aeted u;rly, \'ery il is nnirvelons, il is nston- pi 

ani''to"'. iottc'ro'". A'sliakt)'ri(.i" ki"' ne' oh'kwe' <iji' lurlia'iere" 

ishing. it is friijhtfiil. It one would I the man- where so he would ^^ 

kill, believe. bein;^ aet 

dji' wa"hateri"hwak'.sfrte". NeiT wa'"hi" wti'shakona'tofi'iia'se' 

where he his matter aeted ugly. Xo\\ verih they him showed 12 

dji' ne"tha'iere" ne' e""hatewiriike"'nha". Wa"honni'ro"": ""la"' 

where so he will aet tlie he his youn^' will defend. They it said: "Xol. 13 

ki"' i'se' thi'r.sathonka'ria"ke"."" Ta'. nen' W'a'"hi" o'iii" o'k" 

I be- thou thon shouldst volunteer So, now verily oIIkt only 14 

lieve, t<i dij it." " it is 



10 

11 
1^ 

13 
14 



304 IROQUOIAN COSMULOUY [eth. axn. 21 

offered themselves as volunteers. Nevertheless, none were accepta- 
l)le. because their methods of defending their offspring were terrible. 
So one after another volunteered. After a while the Pigeon said: 
"It is time now, I think, that I should volunteer." Whereupon, 
assuredly-, they said: "How then wilt thou do when thou protectest 
thy ott'spring? Let us see." Then Pigeon Hew hither aiul thither, 
uttering cries as it went. Then sometimes it would again alight on a 
bough of a tree. In a short time it would again tly. winging its waj' 
from place to place, uttering cries. So then they said: "Now, this 
will be suitable." At the same time they had lying bv them a dish 
containing bear's oil; they therein immersed Pigeon, and they said: 
"So fat shall thy offspring customarily be." It is for this reason that 
the young of the pigeon are as fat as a bear usually is. 

e^'s shothoiikaria'ko"". la"' ki" thakaie'rite" so'dji' e'".s roti- 

custoin- again he volunteers. Xut, I it would be because custom- their 

arily believe, correct arily 

weiennatsa'ni' ne' wa'hatewirrike"'nhii\ Ta', e" ka'ti" wa"hr 

manner of acting tlie he his young would So, thus so then verily 

(is) frightful defend. 

ni'io't o'ia" o'k' shothoiTkarifi'ko"*. No'k' ha'kare" neiT ori'te' 

so it is other only again he volunteers to And after a now it pigeon 

it is do it, time 

wa'hen'ro"": "NeiT ki" i" e^kathonkar'ia'ke-." E'tho'ne" wa"hi' 

he it said : "Xow, I I, I will volunteer to do it At that verily 

believe, (score stick)." time 

5 wa'honni'ro"': "To', ka'tf iakwatkat'ho' dji' ne°te"siere' ne' 

they (m.) itsaid; "How, so then let ns see it where so thou wilt the 

act 

nen' e"'satewinike"nha r" E'tho'ne' uefi' ne' ori'te' wa'katie"so"' 

now thou thy youns wilt At that now the it pigeon it flew about from 

defend? " time place to place 

/- io'tharatie"se\ Sewatie're"' nen' a're' okwini'ke" sliennits- 

it went about Sometimes now again it shrub again it 

uttering cries. (branch") on 

^ kwa're"\ NiVhe'Tr o'k' e"'s no'k" ha're^ tonsaka'te^', 

would alight. In a short only custom- and again again it would 

time arily fly, 

q ,sakatie''so'" io'thanVtie'se'. Nen' wa'honni'ro"': ''Neii' ne' 

again it flew from it went about Now they (m.) it said : "Now that 

place to place uttering cries. 

ie"kaie'rite\" E'tho'ne- nei!' ronnatek'sjlie"' o'kwa'ri" ken'ie' 

it will be correct At that now they a vessel for it bear it oil 

time themselves have set 

i'kare' e'' ka'tf ia'honwtVsko' ne' ori'te', nen' ta'hno"" 

it con- there sd tlien there they him the it pigeon. now and 

tains im^mersed 

wa'hofini'ro"': ^'E" e°'s ni'.se' ne"ionare'se°"hake^ ne' shei- 

they (m. I it said : •'Thus custom- the so they will be fat thi' thy 

arily thou 

en'okoiT'a'." (Ne' kii'ti' kari'hon'ni' ne' ori'te" aotiwi'ra' e" 

offspring." (The so then it reason is the it pigeon their oflf- thus 

spring 

niionare"se"" dji' ni'io't e'"s ne' o'kwa'ri* io're'se"'.) 

so they fat (are) where so it is custom- tlie it bear it is fat.) 

arily 



4 



HEWITT] MOHAWK VKKSION 305 

Duriiit;- this time Tawi'.skaro"' was walchinn- what Sapling was 
doiiiy. 'riiori'upon he began to imitate him liy also makiiio- animal 
liodies. But this worlv was too diffieult for him to allow his doing 
it eorrectly. He failed to make correctly the l)odies of tiie animals 
just as they are. He formed the body of a liinl as he knew it. So, 
when he had finished its form, he let it go, and now, I think, it Hew. 
Forsooth, it succeeded in flying, but it flew without any objective 
point. And, I believe, it did not become a bird. Now then he had 
completed the liody of what we know as tiie bat. So then, when he. 
Sapling, had completed in their order the bodies of the marvelously 
various kinds of animals, they began to wander over the face of the 
earth here present. 

Then, as Sapling was traveling aliout over the face of the 
earth, he. aftei' a while, marveled greatly that he tH)uld not in any 

Ne' ka'ti" ne' Tawi'skaro"' e"' te'hakan'ere' ne' dji' ni'ha- 

Thf so then (lie Flint there he it watched tliew liere sd lie 

(lee, Crystal) 

tie'r"ha' ne' Oteroi)tonni''a". NeiT tii'huo""' wa'iii" ta"hona'- 

is (li)ing the It Sapling. Now and verilv he him imi- 

tated 

ke're"' neii' wa'haia'tonnia'nio"' o'nf. Na"' ne" no'k" 

now he (heir (z.) bodie.s plurally also. The that one and 

made " that 

wa'hono'ro"'se" aonta'hoieri'to""hake" ne' dji' nikofitiia"to'te''"se". 

he it failed to do he it should have done the where so their kinds of body 

correctly plurally. 

Tci'teiT'a' wa'haia'ton'nf ne' dji' roterieii'tare'. Ne' ka'ti' ne' ^ 

Bird he its body made the where he it knows. The so then the '-* 

dji' nen' wa'haiti'tis'W wa'ha"tka'we', nefi" ki'' watka'te"". 

where now he its body he it let go, now, I be- it flew. 

finished lieve, 

To'ke"ske" ki"' on'to"' wa'tka'te"'. O'k" kf-""' thiiaka'tie' no'k- .. 

It is true, I be- it was it flew. Just here just thither it and * 

lieve, successful it is went flying 

ia" ki" tci'ten"a' teiotorr'o"'. Ne' Wil/'hi" wa-haia'tis'Yi" 

not, I be- Iiird it has become. The verily he its body 8 

lieve, ■ finished' 

non'wii' ne' tewaiente'ri" iakoho""tariks konwii'iats. Ne' ka'ti 



this time the we it know it bites one's ears thevitcall. The so then 

Oiat) 

ue' ueiT ne' Oterontonni'"a' saiias'Tf akwe'ko"" wa'shakoia"- 

Ihe now the If Sapling again he it it all he made 

linished 

tonuia'uio"" ne' kontirio'o'ko"' ne' ione'hra'kwa't e'so' 



their body the they animal (are) the it is wonderful 

plurally 



manv 



9 
10 
11 



niiono^'hwt'-iidjia'ke'. NeiT wa'"hi' wa'tkontawen'rie" ne' dji' -.,; 

they lands (kinds) in imm- Now verily they traveled about the where ^ 

her (are.) 

io"'hwendjia'te\ 13 

it earth present (is). 

Ne' ka'ti' ne' ()terontonni"a' ne' dji' te'hotawen'rie" ne' 

The so then the It Sapling the where he traveled the 

dji' io^'hwefidjia'te" a'kare' nen' wa'hori'hwane'hra'ko' ia" 

where it earth present is altera now be matter was astonished at not I*' 

time 

21 KTH— 03 -20 



306 IROQUOIAN COSMOLOGY [eth. a.vx. 21 

place still see the diflerent kinds of animals. Thereupon he traveled 
about over the face of the earth seeking for them. He also thought, 
forsooth: "This is an astonishing matter; where, perhaps, have they 
gone — they, the animals whose bodies I have made? " So then, while 
he went from place to place, and while ho was looking for the animals, 
he was startled. Near him a leaf made a noise, and looking thither 
he was surprised to see a mouse peering up there among the leaves. 
The mouse that he saw is called the Deer-mouse, and, of course, he had 
intended to shoot it. but the Deer-mouse spoke to him, saj-ing: "'Do 
thou not kill me. 1 will tell thee then where have gone those things 
thou art seeking, the animals." So then in truth he resolved not to 
kill it, and then he spoke and said: "Whither then have the animals 
gone?" Thereupon the Deer-mouse said: "In that direction there is 

kan'eka' thaonsa'ha'ke"' ne' kontirio'o'ko"'. NeiT wa"hf 

1 anywhere again he them could the they (z.) animals Now verily 

see (are). 

wa'thatawefi'rie' wii'shakoia'ti'sake'. Ne' o'nf i're're': "Ha'nio" 



■^ he traveled he their bodies .sought The also he "Forsooth, 

to find. thought: 

iori'hwane'hra'kwa't. ka" o"''te' niieione'non ne' kheia"tis"o"' 

^ it it matter astonishing is, where perhaps just tliere they the I their fanthr. ) 

it is have gone bodies have formed 

ne' kontirio'o'ko"' ? '" Ne' ka'tf wa'^hf ne' dji' te'hotaweiirie- 

■* the they (z.> animals The so then verily the where he went about 

(are)?" 

ha'tie'se' ne' dji' shiiia'ti'saks ne' konti'rio' wa'hatie're"" o'k'. 

5 traveling the where again he their the they animals he was surprised just, 
bodies seeks to tind ( are) 

Ke""' noii'we' e" wa'onera'tak'are' e" iiVhatkiXt'ho" wa'ha- 

b Here the place there it leaf made a sound there there he looked he was 

it is 

tie're"' o'k' tcino'we'" e" tontke'to'te"' onera"toko"'. Tso- 

surprised just mouse there it peeped up it leaf among. Deer- 

(it leaves among) 

tshot'ho"" kofiwa'iats ne' tcino'we"' wa'ha'ke"'. No'k' wa''hi' 

mouse they it call the mouse he it saw. And verily 

na"' raweron'ne' e'"ha'iti'ke' no'k' kf tonta'tf ne' tcino'we"' 

that he had intended he it will shoot and, I be- thence it the mouse 

one lieve. si)oke (to 

him) 



7 



10 
11 
12 
13 



ne' o'ni" wa'kefi'ro'": "To"sa" takeri'io". E"ko""hro'ri" ka'ti' 

the also it it said: "Do not thou me kill. I thee will tell so then 

do it 

ka'' nofi'we' niieione'non ne' tcitl'ti'saks ne' kofitirio'o'ko"'." 

where the place there they the thou their bodies the they animals (are)." 

liHve gone seekest to find 

To'ke^ske' kfi'tf wa're're' i;l'' thakri'io', neiT tii'hno""' ta'hata'tr 

It is true so then he it thought not I it should kill, now and ' he spoke 



wa'hen'ro"": "Ka" ka'tf niieione'noii ne' koilti'rio'?" E'tho'ne' 

he it said: "Where so then just there they the they animals .M that 

it is have gone are?" time 

-|^_j^ neiT wa'ken'ro"' ne' Tsotshot'ho"' tcino'we"': "E" uoii'we' 

now it it said the l>eer Mouse mouse: "There place 



HEWITT] MOHAWK VERSION 307 

a range of great inouiitaiii.s of rock. There in the rock.s they abide, 
and are indeed .shut up. If, when thou arrivest there, thou looke.st, 
thou wilt .see a large stone plaeed over the cavern, which stone one 
ha.s used for the purpo.se of closing- it up. It is Tawi'skaro"" him- 
self and his grandmother who have together done this; it is they 
who imprisoned the animals." So then, therefore, he went thither. 
It was true then that a stone lay over the place where was the open- 
ing into the rock: it was closed therewith. So he then removed 
the stone from it, and he now said: "Do ye all come forth. For, 
assuredly, when 1 caused you to be alive, did 1 intend that ye 
shoukl be imprisoned here^ Assuredly, I intended that ye should 
contiiuie to roam from place to place over this earth, which I have 
caused to l)e extant." Thereupon they did in fact come forth. 
There was a rumbling sound, as their feet gave forth sounds while 

tiionontata'tie' otstefi'ra' e" iotstehraka'ronte'-kowa'ne"', e'tho" 

jast there it momi- itr<icklisl tliere it rock eavern great (is) there 1 

tain stand.s e.xtended 

otsten'rako"' iekonti'tero"" kt)ti'irho't<>"' se". To'ka" nefi' e" 

it rook in there tliey nhide ihey are shut nii itiileeil. If now there 2 

ie""'.sewe" e"'satkilt'ho" kt"'"tsteni-owa'ne"- e'' ka"here" dji' 

there thou thou wilt look it rock large there it lies on it where 3 

wilt arrive 

iotstefin'ika'ronte' nt»"' kti'a'hoto""'kwe'". Rao""hiV ne' Tawi'skaro"' 

it rock .■avern lisi the one it used lo ehw it. Hehini.selt the Flint 4 

(lee. Crystal) 

no'k" lie' ro"sot'ha" ne' e" ni'hotiie'rt'"" nin"ho'to"" ne' 

and the his grand- the thus so thev it did they two shut the 5 

mother them up 

konti'rio'." Ta', e'tho'ne' neiT e" wa're'te". To'ke"ske' ka'tf 

they animals So, at that lime ncm there thither he It is true so then 6 

(arel." went. 

e" ke"tstenra"here" dji' noii'we' dji' iotsteiiraka'ronte' 

there one it roek plaeed on it where plaee where it roek eavern (isj 7 

kan'ho'to"". Ta'. e'tho'ne" neiT sa-he"tstenra"hra'ko" nen' 

one closed i(. So. at that lime now again he rock took off now 8 

ta'hno""' wa'heii'ro"': "Tontasewaia'ke"'ne' akwe'ko"-. la" 

and he it said: ■• Hence do ye eome fort h it all. Not 9 

se"' wtX'iu" tewake'ro'" ne' dji' kioirhe'to"" kent'ho'-ke"" 

in- verily I u nitended the where I thee eatised to here, is it 10 

deed lue 

e'"senin-hoto""hake' (e"sewiiirhoto"-'hake")." Wtike'ro"" wa"hi' 

ye will remain .shut up. I it nitended verily H 

te"tciatawt'inrie'"hake' ne' dji' wako"inverKljia'tate""." Ta', 

ye will continue lo travel thi- where I it earlh made lo he present ' So 12 

about 

e'tho'ne" neiT to'ke"ske" toritakoritiia'kt^""ne". Teio'to"'hare'nio'" 

at that time now it is true thence they came forth. It sound spread forth 13 

ne' dji' wii'tiononniaka're're' ne' dji' nefi' tcotiiake"'o"'h;i'tie'. 

the rtliere their feet (hoofs) .sounded the where now again they were coming Itt 

forth. 



" This is the usual form of the ne.xt preceding term. 



308 IROQUOIAN COSMOLOGY [eth. ann. 21 

they kept coming furth. So, at this time, tlio grandmother of 
Tiiwi'sliaro"' .said: "What thing, perhaps, is now happening? There 
is a rumbling sound." She thus addressed her grandson, Tawi'siiaro"". 
Before Tawi'slvaro"' could reply, she spoke again, saying: "It is true, 
undoul)tedl_y, that Sapling has found them there where thou and I 
have the animals imprisoned. So then, let us two go at once to 
the place wherein we two immured them." Then at once they two 
went out, and without delay ran thither. So when they two arrived 
there, it was even so; the Sapling stood there, having opened the 
cavern in the rock, and verily a line of animals ever so long was 
running. The two rushed forward and took up the stone again, and 
again shut in those that had not come out, and these ai'e animals great 
in size and now dwellino- therein. 



Ta', e'tho'ne' non'we' Tawi'skaro"' ro'sot'ha' wii'i'ro"': "O" 

1 So, at that time place Flint his grand- phe it said: "What 

{Ice, Crystal) mother 

na'ho'te"' o""te' niioteri'hwatie're"' ke"'i'ke"' teio'to""hare'," 

2 kind of thing perhaps there it matter is being thi.'. it is it soiinrl is present." 

done 

wa'honwe'"'ha'se' ne' ronwatere"a' Tawi'skaro"'. la" ha're'kho' 

3 She it him said to the her grandson Flint. Not yet 

(Ice, Cry.stal.) 

tethota'ti' ne' Tawi'skaro"'. Tontaionta'ti' wa'i'ro"': "Ori'hwi'io' 

4 again he the Flint. Thence again she .she said: " It is certain 

tallied (Ice, Crystal.) talked 

noii'wa' ne' Oteronton'ni"iV ia'hatsen'ri' dji' non'we' niiethi- 

5 this time the It Sapling there he it found where place there we 

them have 
shut 

u'ho'to"' ne' konti'rio'. Ne' ka'tf nakwa'' iokonta'tie'' e" 

O up the they (are) ani- The so then the very at once there 

mats. 

iet'ene' dji' non'we' niiethin'ho'to"'." E'tho'ne' nen' iokofita'tie' 

7 thither let where place there we them have At that time now at once 

us two go shut up." 

ia'niiake"'ta'tci', nakwa" o'k' e" iti,'tiara"tate'. Ne' ka'tf dji' 

O thither they two went the very just there thither they two The so then where 

out, went running. 

nen' ia'ha'newe' to'ke"ske' ka'tf e" i'rate' ne' Oterontoiini"a', 

y now there they two it is true so then there he .stood the It Sapling, 

arrived 

sho'n'hoton'kvve"' ne' iotsteiii-aka'roiite', ne" nakwa" o'k' he" 

^10 he bad opened closed the it rock cavern (is), that the very just yon- 

place der. 

tha'tekaneii'res kontitakhenon'tie' ne' konti'rio'. Nakwa" o'k' 

11 there its line (is) long they were along nuining the they animals The very only 

"(are). 

ci-niia'takonta'tie' toiisa'nitstefi'ra'kwe' sa'nin'ho'to"' ne' ia" 

12 they went without again they two stone took up again thev two it the not 

stopping closed 

tha"tetiotiiake""o"% nakwtl" i'ke"' kario'towa'ne"\se' ne' kil'ti' 

13 then they had come out, the very it is it animal great (are) the so then 

ne' o'k' he" niiesalcon"hese'. 

i-'i: the just there just there again they 

live. 



HEWITT] MOHAWK VERSION 309 

Sapling kept saying: " Do ye two not again ininiurc tliem." Never- 
theless, Tawi'skaro"' and his grandiiiothcr just placed tli(U-eon other 
stones. >So tiien the kinds of animals that we know are only those 
that came out again. 

-So then it came to pass that Sapling, as he traveled from place to 
place, went, after a while, along tlie shore of the lake. There, not far 
away, he saw Tawi'skaro"', making for himself a hridge of stone [ice] 
across the lake, which already extended far out on the water. There- 
upon Sapling wcTit to the place where he went on working. So then, 
when he arrived there, he said: "Tawi'skaro"', what is this that thou 
art doing for thyself^ " He replied, saying: "I am making a pathway 
for myself." And then, pointing in the direction toward which he was 
building thi^ ln-idge, he added: " In that direction theie is a land where 
dwell great animals of tierce dispositions. As soon as I complete my 



Ne'ne' 


Oterontonni'Ti" ra'to"': 


■• 


To''sa' sasenin'ho'to 


nt 11 


The that 




It Sapling lie it says; 




■'Do not again von two it close." 
doit 


Se^'ha' 


o'k- 


tofitanitstenra're"' 


ne' 


Tawi'skaro"' no'k' 


ne' 


More 


only 


they two rock laid on it 


the 


Flint and 
{Ice, Crystal) 


the 


ro'sot'ha'. 


Ne' 


ka'ti' ne' dji' non'wa 


niiono"'hweridjia'ke' 


ne' 


his grand- 
mother. 


The 


so tlien the where th 


is time 


so they lands (kinds) in 
number are 


the 


koiiti'rio" 


ne' 


tewilieiite'ri' e" ni' 


ko"' 


ne' tciiotiiakeiT'o"'. 




they animals 
' (arei 


the 


we them know thns so they 
number 


the again they emerged. 





1 

2 
3 
4 
.5 
6 
7 



Ta', ne' ka'ti' wa"hi' ne' Oterontonni"':!" dji' te'hotawenrie'- 

So, the so then verily the It Sapling where he traveled 

ha'tie'se' a'kare' neiT kaniatarak'ta' niia'ha're'. E'' wa'hotka" 

about after a now it lake beside thither he There he him saw 

time went. 

tho' ne' Tawi'skaro"' tha'oneil'a' e're"' kaniatan'i"ke"sho"' otsteii'ra' 

the Flint alreadv far it lake on along it rock 

I lee, Crystal) ' (ice) 

wti'hotaskonnia ta"kwe"'ha'tie'. " E'tho'ne' ne' Oterontofini"a' e" 

thither he it bridge goes on making of it At that time the It Sapling there o 

for himself. 

niia'ha're' dji' non'we' wa'hoio'ta'tie'. Ne' kil'ti' ne' dji' 

thither he -where place he working went ahead. The so then the where " 

went 

nen' <>"' ia'ha'rawe' wa'hen'ro"': "'Tawi'skaro"', o" ne' 

now there there he arrived he it said: "Flint, what th2 10 

(Ice, Crystal) (is it) 

ni'.satie'r"ha'r' Ta'hari'hwa'sera'ko' wii-hen'ro"': "Wakatha'honni- 

thou art doing?" Thence he replied heitsaid: " I road am making fci' H 

myself." 

'ha'tic'." Iti'ha'tca'te"' dji' non'ka'ti' na'hoiera'to"'ha'tie' wa- 

'Phither he pointed where side of it thither he his way was he 12 

making 

'heiTi'o"': "E"' non'we" tiio""hweridjia'te' kontirio'towa'ne°'se' 

it said: "There the place there it earth (is) they animals large (are) 13 

present 

(iThis incident shows definitely that Flint, or rather Ice-coated or Crystal, is the Winter power. 
There is here a substitution of rock for ice, just as there has been in the name of this important 
nature force. 



310 IRUQUOIAN COSMOLOGY [eth. akn. 21 

pathway to that other land, thereon will they habituall}' come over. 
Along this pathway will they be in the habit of coming across the lake 
to eat habituall}' the tlesh of human beings who are about to be [who are 
about to dwell here] on this earth." So then Sapling said to him: 
"Thou shouldst cease the work that thou art doing. Assuredly the 
intention of thy mind is not good.'" He replied, saying: "I will not 
cease from what I am doing, for, of course, it is good that these great 
animals shall be in the habit of coining hither to eat the flesh of human 
being.s who will dwell here." 

So, of course, he did not obey and cease from ))uilding the bridge 
for himself. Thereupon Sapling turned back and reached dry land. 
So along the shore of the sea grew shrubs. He saw a bird sitting 
on a limb of one. The bird belonged to the class of birds that we 

konti'sero"he"'se' e" noiTwe' tkanak'ere'. Kaweiini'io' nefi' 

they fierce are there place there they So soon as now 

inliabit. 

e"katha'his"a' ne' neiT e" ien'wawe' thi'ke'" tiio"'hwendjia'te'' 

I shall complete the now there there it will that it is there it earth stands 

my road reach 

e" te"tkonne'thake' o'hrrha'ke^sho"" te"kontii:l'irik'seke' iie'ne' 

there thence they will con- it path on along thence they will habitually the that 

tinue to come cross the stream 

e"tkontrwa'hrakhe'seke' ne' ofi'kwe'" ionnakerat'he' ne' ke"" 

thence they meat will habitually the jnan-beinR they are about to the here 

come to eat inhabit it is 

io"'hwendjia'te'.'" Ta', e'tho'ne' ne' Oterontonni'a' neiT 

it earth is present." So, at that time the It Saplinj^ now 

wa'hawe"'"ha''se' ne' Tawi'skaro"": "A"sti"tka'we' dji' satie're"'. 

he it said to him the Flint: "Thou it shouldst where thou art at 

(Ice, Crystal ) cease from work. 

la'' wii'iir teioian'ere' dji' ni'sa'niko"'hro'te°'.'" Tti'hari'hwa se- 

Not verily it is good where so thy mind is shaped." He replied 

ra'ko" wa'hen'ro"': "la''' thaka"tka''we, dji' na'ho'te"' 

he ti said: "Not I it shotlld cease where such kind of 

from thing 

nikatie"r''ha". loian'ere' se"' w:l'"hi" thoi'ke"' kontirio'towa'ne""se' 

such I am doing. It is good indeed verily this it is they animals large (are) 

e"tkonti'wa'rakhe'seke" ne' on'kwe' ne' ke"" e"ienak'ereke\" 

thence they will habitually come the man-being the here they will continue 

to eat meat (human) it is to dwell." 

.. O'ne"' wa"hf iti" teiiothontii'to"' ne' a'ha"tksrwe' ne' dji' 

Now verily not he it consented to the he it would cease the ^vhere 

from 

rota'skonni'hii'tie'. E'tho'ne" ne' Oterontorini"a' nefi' sa'hif'kete' 

I'j he it bridge is making for At that the It Sapling now again he turned 

himself. time " back 

ao"'hwendjiathen''ke' ioiisa'rawe'. Ne' ka'ti' ne' kaniatarsiktu'tie' 

lo it earth is dry at there again The so then the it lake it side of along 

(to dry land) he arrived. 

iokwirartit'ie', tci'teiT'a' wa'ha'ke"' e" keiitskwa'iiere' okwira'ke'. 

^^ it brush grew bird he it saw there it it sat on it branch on. 

along, 

oThis refers to human beings, which, it was understood, were about to inhabit the earth. 



10 



HEWITT] MOHAWK VERSION 311 

are acc-ustomed to call the bluehirds. Sapling then said to tlie Blue- 
bird: "Thou .shalt kill a cricket. Thou shalt remove one bind leg 
fi'oni it. and thou shalt hold it in thy mouth, and thou shalt go thither 
to the verj- place where Tawi'skaro"' is working. Hard ]>y the place 
where he is working thou shalt alight, and thou shalt cry out." The 
bird replied, saying: " Yo" [very well]." 

Tlicreupon it verily did seek for a cricket. After a while it found 
one, and killed it, too. Then it pulled out one of its hind legs and put 
it into its mouth to hold, and then it flew, winging its way to the place 
where Tawi'skaro"' was at work making himself a bridge. Theiv it 
alighted hard by hiui at his task. Of course it then shouted, saying: 
"Kwe'. kwe', kwe'. kwe', kwe'."" Thereupon Tawi'skaro"' upraised 

Ne' dji' nfrho'te"" konwa'iats ne' tci"teii"a" Swiwi'ko'wa'.* ., 

The where such kind of one it calls the bird (iruat Bluebird, 

thing 

Nefi' lie' Oterontoiini"a' w!Vre""ha'se' ne' Swiwi'- g 

Now the It Sapling he it her said to the Great 

ko'wa": " Tarak'tarak e^'seri'lo' ta'hno"" e"snitshota'ko' 

o 

Bhiebird: "Cricket thou it wilt and thou its thigh shalt '-• 

kill takeoff 

e""ska' ne' e°'sate'nhori'ta no'k" he" ie""se' dji' 

one the thou it slialt hold in and there there thou where "^ 

tliy mouth shalt go 

non'we" ne' Tawi'skaro"' wa'hoio'ta'tie' aktiVii' dji' roio"te' 

place the Flint he goes on work- nearby where he is ♦* 

(Ice. Crystal I ing " working 

e" ie""seiinitskwa'iv"". no'k' te"saiien're'te'." Tonta'ti" ne' 

there there thou shalt sit. ami thou shalt .shout." It spoke in the '* 

reply 

tci'ten"ti' wa keiTro"': "lo"'." 

bird it it said: " So tje it." 

E'tho'ne" neiT to'ke"ske' waoiti'ti'sake' ne' tarak'tarak. 

At that now truly it its body sought the cricket, 

time 



A'kare" nefi' WiVoia'tatsen'ri' tilMino"'' wa'oie'na' ne' 

Aftera now it its body found and it it scizi'd the 

while 

wa'o'rio'. E'tho'ne' nen' wiVo'nitshota'ko' (''"•'sktV, 



o ni 




ne 


rtl.si* 




the 


tii' 


•hno°" 




and 


1 



7 

8 

9 
10 
11 



it it killed. At that now it its thigh took off one, 

time 

e'tho'ue" nen' e"te'nhofi't!V. NeiT tii'hno"" wfi'tka'te"', e" 

at that now it it ]int into its Now and it flew. there 

time mouth. 

niia'ka'tie' dji' non'we" ne' Tawi'skaro"' wa'hotaskofini()"ni'ii;\'tie". 

there it went where the place the Flint he it bridge kept on building ^-^ 

flying (Ice, Crystal) for himself. 

E" iiVhennitskwa're"' ak'ta' dji' roio"te'. nen' wa''hi" 



There there it alighted nearby where he was ni>w verily 

working, 

wii'tiio'hen're'te' wa'ken'ro"': '* Kwe"," kwe", kwe". kwe", 

it uttered a cry it (z.) it said: "Kwe", kwe", kwe", kwe". 

a This is approximately the death cry or halloo of the Iroquois. 

()The bluebird is here mentioned as it is among the first of the migratory birds to return in the 
spring, which is a token that the spring of the year has come, and that the power of the Winter 
power is broken. 



13 
U 



312 IROQUOIAN COSMOLOGY [eth, asn. 21 

his head and looked and saw a bird sitting there. He believed from 
what he saw that it lield in its mouth the thigh of a oian-being, and 
also that its mouth was wholly covered with blood. It was then that 
Tawi'skaro"' sprang up at once and fled. As fast as he ran the Ijridge 
which he was making was dissipated. " 

Now then, verilj', the father of Sapling had given him sweet corn, and 
now he roasted this coi-n. A great odor, a sweet odor, was diflused. 
So when the grandmother of Tawi'skaro"' smelt it. she said: "What 
other thing again is Sapling roasting for himself f" She addressed 
Tawi'skaro"' saying: "Well, let us two go to see it, where he has 
his fii'e built." Now, of course, they two had at once uprisen, and they 

kwe"." E'tho'ne' neiT wa'henno"'kets'ko' ne' Tawi'skaro"' 

1 kwe''." At that now he liis head raised the Flint 

time (Ice, Crj-stal 1 

ta'hno"" wa'hatka''tho" wa'ha'ke"' tci'teiT'iV e"' ke"tskwa"here\ 

2 and be looked he it saw bird there it sat. 

Wa^'re're' dji' ni'io't dji' wa'hatkat'ho" on'kwe"-ke"'"ha' 

3 Ho thought where so it is where lie it looked at man- it had 

being been 

io'hnitsa"nhon'te' nen' ta'hno"" ne' dji' ka'saka'ronte' 

4: it thigh in its mouth now and the where its mouth 

held. 

onekwe"'sos'ko"'. E'tho'ne' ' ne' Tawi'skaro"' tonta'hate"sta'tci' 

5 it is wholly blood. At that the Flint thence he quickly 

time (Ice, Crystal) arose 

no'k' haifl'takonta'tie' shote'kwe"'. Dji' niio'sno're' ne' dji' 

6 and his body did not again he fled. Where so it is rapid the where 

stop 

ratak'he" e" nitcio'sno're' tcioteri'sioii'ha'tie' ne' hotaskonni- 

7 he ran thus so again it is again it disappeared the lie it bridge had 

rapid (came to pieces) been making 

onni'hatie'ne'. 

8 for himself. 

Ne' ka'tf wa''hi" ne' Otei'ontonni"a" ro'nf'ha' tho'wi" ne' 

9 The so then verily the It Sapling his father he him the 

gave 

tekofiteron'weks o'ne°'ste' ne' ka'ti" wa'hateue"'stofi'te"'. 

±0 white (shriveled) corn the so then he corn roasted. 

Ka'serowa'ne"' ka'sera'ko"* o"te"se'rilre"'. Ne' ka'tf ne' 

11 It odor (is) great it odor (is) pleasant it odor took on. The sothen the 

Tawi'skaro"' ro'sot'ha' wa'akos'ho' ta'hno"'' wai'ro"': '•O" ha're" 

12 Flint his grand- she it smelted and she it said: "What again 
(Ice, Crystal) mother (is it) 

na'ho'te"' ne' Oteroiitoiini'Ti' rotes' koiiteT" Wa'honwe""hti"se' 

13 such kind of the It Sapling he it roasts for She said it to him 

thing himself?" 

ne' Tawi'skaro"' wa'i'ro"': "To', tiatke"'se'ra' ne' dji' 

14 the Flint she it said; "Well, let us two go to the where 

see it 

thoteka'to"'.'" Nen' se" o'k' wa"hi' tofitatite"st:i'tci" no'k' 

1«^ there he has Xow so it is just verily they two quickly and 

fire." arose 

« That is, so fast as winter recedes, so rapidly the ice on rivers and lakes disappears. 



MOHAWK VERSION 



813 



two ran. They two arrived where he had kindled his tire, and they 
two saw tliat it'was true that lie was roustin-- for himself an ear of sweet 
corn. Verily, the fatness was issuing from it in stn-anis on the grains, 
along the rows of grains until only the cob was left, so fat was the corn. 
The grandmother of Tawi'skaro"' said: "AVhence didst thou hring 
this?" He replied: -'My father gave it to me." She answered, say- 
ing: "Thou dost even intend that the kinds of men who are to dwell 
here shall live as pleasantly as this, here on this earth." And just then 
she took up a handful of ashes, and she cast them on the ear of corn 
that was roasting. At once the fat of the corn ceased from issuing 
from the roasting ear. But Sapling very severely rebuked his grand- 
mother for doing this. Whereupon he again took up the ear of corn' 
and wiped off the ashes that had fallen upon it. Then he again set it to 



te^hoiinara'ta'to"*. 

tlu'v two mil. 



to'ke"ske" 

truly 



ka'ti" 

SO then 



la'ha'newe" dji' thoteka'to"; wa'hiatkat'ho' 

wluTc there he has tht-y two look wl 

firp 

tekonteron'weks 

white I, shriveled 1 



There they two 
arrived 

rote'skofite" 

he is roasting it 
for himseit 



there he has 
fire 

ska' lira' 'tii' 

one it ear (of corn) 



o'ne"'ste'. Nakwii" 

it corn. The very 

one"'sta'ke' nakwa" 

it grain on the very 

e" uiione"'stare"se"' 

there so it corn fat ( is) . 



kefi'ie' io'hnawe"'tori'nio"" tiiotiiake""'o"' iie' 

it oil it streams flows down they come forth the 

neii' ne' ke"" niio'nhonwa'ta ska'hra'ta'ie'" 

now the here so (many) it rows has 



jtist itear<:ifcorn 
lies (;sleft) 



Wai'ro"" 

she it said 



ne 

the 



ro'sot'ha': " Ka"' ni'sa"har' 



his grand- 
mother: 



"Where 
is it 



thence thou it 
didst bring''" 



Ta'hen'ro"': 

He replied: 

" Akwa" 

"Just 



• Rake"ni''ha 

" He my father 

lis) 



i''se're' 

thou it in- 
tendest 



e" 

thu 



rakwa'wi' 

he it gave to Again thence she 

me." sjioke 

ne"iakoto'nha'reke' ne' 

so well they will live the 



Toiitaionta'ti" wtVi'ro"' : 



she it said: 

on'kwe' ne' 



man-being(s) the 

( 3^ humans) 



ne' 

the 



e"ienakeren ioiT'hake" 

they will dwell in places 
(as tribes) 

wa'tewa'tcia'na'kwe" o'se''hara" e'' 

she handful took np it ashes there 

ono"'kwe""rike' ne' e'' rotes'konte", 

it <-ar (of corn) on the there 



dji' io"'hwen'djiate". 

where it earth present (is). 



Ncn' 

Now 



SO Iv 

at 
once 

o'se"hara 

it ashes 



he it is roasting 
for himself. 



Wii'tio'ia'ke" ne' 

she it cast the 

against 

la'honteri"siate" ne' dji' 

It ceased at once the wliere 



ken'ie' iotiiake""o"'ha'tie" 



ne' 

the 



e" 

there 



rotes'konte V 



he it is roasting 
for himself. 



No'k' 

and 



it oil thev (z. ) oils keep com- 

ing forth 

Oterontonni"a' akwa" ione'hra'kwa't wa'shakori'hwas'te" 

very it is remarkable he her ehided 



It Sapling 



ro'sot'ha' 

his gratid- 
inother 

o'ne'"ste" 

it corn 



where 



nil e lere . 

so she it did. 



E'tho'ne" 

.\t that time 



nen 

now 



tofisa'ra'kwe" 

again he it took up 



ne' 

the 



ne' 

the 



ne' 

the 



sa'hara'kewe' 

again he it wiped 



ne' 

the 



where 



lo'se'lia rare . 

it it had ashes on. 



E'tho'ne' 

At that time 



3 
4 
5 
fi 

7 

8 

9 

10 

11 
12 
13 
U 



314 



lEOQUOIAN COSMOLOGY 



[ETH. ASX. 21 



roast; but it was ju.st possible for it to exude oul^' a .small amount of 
fatness again, as it is now when one roasts ears for himself. It is 
barely visible, so little does the fatness exude. 

Now the grandmother of Sapling fetched ripened corn that Sap- 
ling had planted, and she shelled it. Then she poured it into a 
mortar. And now she took the pestle and with it pounded the corn, 
and she made haste in her pounding, and she .said: "Verily, thou 
wouldst have mankind exceedingh' well provided. Verily, they shall 
customarily ])e much wearied in getting bread to eat. In this manner 
then shall they cu.stomaril}- do with the mortar and also the pestle." 
She her.self had finished them. Whereupon Sapling rebuked her for 
what she had done. He, in regard to this matter, said: "That which 
thou hast done is not good." 

Then, verily, while Sapling was traveling, he was .surprised to iind 



sa'hate'skon'te"' a're' akwa" e" ho'k" thoiisakakwe'ni' osthon"ha' 



8 
!» 

Ki 

11 
12 
1.3 
11 



again he it roasted 
for himself 



o'k' thonsawefiieno'te"' 

only again it oil put forth 



very thus just as much as it was it is small 
possible 

noii'wiv dji' ni'io't ne' 

this time where so it is the 



aionte'skoii'te"' akwa*' ne' 

one would roast it very the 

for one's self 

E'tho'ne' ne 

At that time the 



(ne 

(the 

O'k' 

just 



ne 

the 



wa'he'ne'ne' tawefiiano'te" 

it is visible, 



thence it oil would 
exude i. 



Oterontonnr'tV 

It Sapling 



roSot'ha' iae'ko' ne' iotene"\stLs"o"' 

his grand- thence she it the 

mother got 

roient'he"\ wiVene"''.'staron'ko' 

he it has planted. she it shelled. 



it com has ma- 
tured 



ne' 

the 



E'tho'ne' ka'ni- 

At that time it mortar 



ka^'tako"' iaoil'wero"'. Nefi' wiV'hi' itVe'sisa^tota'ko' wa'et'he'te' 

in thither she it poured. Now verily there she got the she it pounded 



wa'tiako'steri'"he"' no' dji' 

she made haste thu where 



there she got the 
pestle 

wa'e'thc'te' ta'hno"" 

she it pounded and 



wa 1 ro 

she it said: 



''Akwa" i''8e're' to'-ke"'' ne"tiakokwatsto'"'hake' ne' oii'kwe'. 

"Very thou de- how is it so they will be living at ease the man-beings. 

sirest much (humans) 

Akwa" e"'y aiero"'hia'ke"'tcr ne' dji' e"iena'tarake\ E" 

Very custom- one should stniggle the where one bread will eat. Thus 

arily utterly 

he"'s ne"ieier"hake' ne' ka'nika"tiV no'k' ho'nf ne' a'.si'sa"/' 



custom- so one it will habit- the 
arily ually do 

Akao""ha ne' iakos"o"-. 

.She herself the she them fin- 

ished. 

wii'shakori'hwas'te"' ne' 

he her matter it rebuked in the 



it mortar and 

Ta'. e'tho'ne" 

So, at that 

time 

nae'iere'. 

so she it did 



also 



ne' 

the 



the 



it pestle." 



Oterontofini"a' 

It Sapling 



dji' 

\vhere 



wa'hen'ro"': 

he it said: 



"la" 

■■xot 



wa''hi' teioia'nere" ne' dji' na''siere'." 

verilv it is good the where so thou it didst 

do." 

Ne' ka'ti" wa"hi" ne' Oterontorini''a" 

The so then verily the It Sapling 



dji' te'hotawen'rie' 

where he travels 



HEWITT] MOHAWK VERSION 315 

that it bocanie dark. So tlu-ii lie nuised, saying: "'Why. this seems 
to he a iiiarxt'loiis inattev. this thing that thus taltes place." There- 
uj)oii he rcturucil homeward. Arrived there, he found the sun in no 
2)hice wiiatsocver, nor did he find Tawi'slvaro"" and his grandmother. It 
was then tiiat he h>oked about him. So tlien lie looked and saw a light 
which was like tlie dawn. Therefrom he understood that the sun wa.s 
in that place. He tlierefore sought servants who would accompany 
him to fetch the sun. Spider volunteered; so also did Beaver; so also 
did Hare; so also did Otter. So at this time they made themselves a 
canoe. When they had completed the canoe, they all then placi'd them- 
selves in the canoe, and they then of course began to paddle, directing 
their course toward the place where the dawn shone forth, toward the 

wa'hatie're"" o'k" neiT tfiiokara'^hwe". Ta'. e'tho'ne* wa're're": 

he was .snrprisiMl mily ii..\\ Ihriicr it tjocame Si.. iit tliat tinn- In- 

dark, lluaif^ht; 

"A'nio"' iori'hwane'hra'kwii't dji' na'a'we""." E'tho'ne' nefi' 

"Well. it niatrcr i.s woiKlt-rfiil w ta-iv s., it haiipv-ned." .\t that time now 

saiifrteiTtr. la'sa'rtiwe' ia"' ka'ti' Ican'eka" ne' kiira"'kwa". 

h(' went Imck There he arrived hdi -n ilieii aiiywliere the it sun. 

(hdiiiei. 

Tawi'sktiro"" no'k' ho'ni" ne' ro'sot'ha" ia"' ho"' ne"' kan'eka". 

Flint ail. I aK.. ih.' his Ki'aii.l- ii..t t...i 111.- anywher.-, 

(Ico = Crystal i nintlier 

E'tho'ne' ne' neiT wa'thatka'ton'nio"". ^^'a•h;ltkat'ho" ka'ti' 

At tliai time the now he liioked nhcint in dif- He loi.ke.i. si> then 

ferent ways. 

tetio-shwat'he" dji' ni'io't n<'' tetiawen'tote'. Neii' e'tho'ne' 

tliere il is light wh.'r.' so it is the there itday dawns. Xnw at that time 

waiio"niko""rriieri'ta"ne" e'' non'we" ieka'ie"' ne' k;ira"'kwa'. 

he it understood there the j.laee there it li.-^ the it sun. 

Ta', e'tho'ne' nefi' ne' wa"ha"nha'tserrs:'dce' ne' a'hon'ne' 

So, at that time ii.iw- the he ah.sistants soiiirht for tie- thi-yhinishoiild 

aeeolnpany 

a'horis;rh:itiko'"h;i" iic' k;ira"'kwa". Takwa"a"'s;'rr waiiathoiika'- 



they slioul.l Ko alter It the it sun. Spider lie volunteered, 
again 

ria'ke'. no'k' ha'i-e' Tsoid'to", no'k" ha're' Ta'ho'"tane'ke"" 

ami again Beaver, .-inii again Hare, 



9 

10 
no'k" hare" Tawi'ne". Ta', e'tho'ne' nen' wa'honthonion'ni". 



ami again (Jtt.T. So, at that tiim- now they themselves it boat 

made for. 

Ne' ka'ti" dji' iieiT wa"horitlK)riwis'"a" e"tho'ne" i)i''n' akwe'ko"" 

The so then where n.iw they their l...at hnish.-.l at that tim.- m.w it all 

ka"hoiTwako"" w;i"hoilti't;"t". neiT t;i"hno""' wa'"lii" wa'hati'kawe" 

ilhoatin they .•mbarke.1, now and verily they i.a.l.Ued 

e" na"hatiie'ra'te" dji' noii'we" tiiaweii'tote". Ne' Ivfi'ti' ne' 

-there thither they them- where theplaee there it day dawn.s. The .so then the ^'^ 

.selves directed 



11 

18 



81(3 



]H0QIK)1AN COSMOLOCSY 



[KTH. ANN. 21 



place wliei'o lay the sun. The trees stood tog'ether. und on their tops 
Iiiy the sun. 80 then Sapling said: "Thou, Beaver, do thou cut down 
tiie tree: and thou. Spider, shalt climl) the tree, and at the top of the 
tree Ihou shalt fasten thy cord. Then tiiou shalt descend, hanging by 
thy cord, until thou reachest the ground." And he said to Hare: ■'As 
soon as the tree falls, thou unist seize the sun. Thou art assuredly 
an adept at skulking through the underbrush. No matter how diffi- 
cult the ground be, thou art aide of course to flee by stealth, if at this 
time it so be that one pursue thee from place to place." He said: '• Rut 
thou, Otter, shalt care for the canoe. If it be .so that we all get aboard 
the canoe, thou shalt turn back the canoe at once." 



neiT ciia'hati'ra'r"ho' ne' dji' tkawe'notc' dji' non'we' ieka'ie"' 

time Ilii'i'i' Iliev arrived tli 



'2 

3 
4 

5 
6 
Y 
8 
9 

10 
11 
12 
13 
14 
15 



where there it islnnd where the place there it 

stands lies 

ne' kanV'kwtV. £"ska"ne' ne' dji' ke'r''hi'to"' karen'haken'iate' 

the it sun. One (place Wn the where it tree stand it tree top of 

plurally 

e" ieka''hore' ne' kar!i"kwa'. E'tho'ne" ne' Oterontonni"';!' 

there it it lies upon the it sun. At that time the ItSapliiiK 



wa'hcn'i'o"": " I'se' ne' Tsoni'to" e"'seron'tia'k(>', no'k" iii'se" 

he it. said: "Thou Ihc Heaver thou it tree shall cut hut the 

down, thou 

TakwiViV'.sa'r e"'serat'he"' ne' karonta'ke' karen'haki'iViate' e" 

Spider thoushaltclimbit the it tree on it tree top of there 

{■'"tesne'reiike' ne' .sa'se'riie'. E'tho'ne' te"tesats'ne"'te' c"te.sati:V- 



tliou .shalt it tic 

tixniieii'to"' 

toil 



ne 

the 



thy cord. 

.sa'se'riie'ke' 

thy cord on 



.\t that time 
where 



thence thou shalt 
descend 



111 10 re 

so it is far 



e"\sc'serji'ta no\"' 

again thou il wilt reach" 



No'k' wa'ba\ve"''ha'se' ne' 

And he him sfiid to the 



wa^ion'ro"': " Kaweiini'io' nefi' e"karontie'n()'*'iio' 

he it said: " So soon as now it tree shall fall 



thou thy body 
shalt fasten 

o^'hwendjia'ke' 

it ground on 

Ta"ho"'taue'ke"' 

Hare 



i'se' te"'se"kwe' 



tlion thou it shalt 
it is pick up 

ne' k:ira"kwa. Seweien'te't Wii'*hi" ne' e""satkwaton"hwe" ne' 



the it sun. 

o'skawakon'''sho" 

it bushes among. 



Thou art skillful verily 

Iawero"'h!i'tie"- 

It matters not 



ina'n'rt sakwe'niofi ki'' wa'^hi" 

verilv 



thou art alilo to 
do it, 

nofi'wiv-ke"'' 



I be- 
lieve, 



the thou shalt flee in zigzag lines the 

to' na teiao'^hwendjianoii- 

hnw so it land forbidding (is) 

no' o"*satkwaton''hwe' ne' 

the thou shalt flee in zigzag linos the 



ne' Tawi'ne' ka'hoii- 

the otter it boat 



to'kiV nofi'wiV-ke"^' aiesa'serC'so"'. No'k' 

if this time is it one thee would And 
pursue about. 

we'itV ni'se' e"'sate'niko"'ra'ro"\ To'kff wiV'hr nen' akwe'ko" 

the thou it wilt attend to. If verily now it all 
thnu 

e"tciakwati't;V iokontiVtie' e"'satt;Vkwa'te' 



again we shall 
enjbark 



at itnce (it 
follows) 



thou it wilt turn 



ne 

the 



it boat.' 



HEWITT] MDHAWK VP:RSI()N 317 

All tliis, tlu'ii. ("line to puss. Reaver, of r()urs(\ w()rk(Hl there, 
biting- out pieces from tlu' tree; and SpidiM-, for liis part, ciiinbed to 
the tree top, and ha\iiio- reached the to}), lie then, verily, fastened his 
cord about it. Thereupon lu^ k't liiniself down, and again alighted on 
the earth. So then, when thei-c was, of cour.se, little to cut, and the 
pro.spect was encouraging that it would be possible to fell the tree, then 
Spider pulled on the cord. Then, in fact, the tree toppled ovei-. 
Thei'eupon Hare rushed forward and .seized the sun, ft)r, indeed, 
TawT'skaro"" and liis grandmother both came running up. It was then that 
Hare tied, taking the sun awa3' with him. Now, of course, they pur- 
sued him in many places; he fleetly scurried through the .shrubbery. 
After a time he directed hi.s course straight for the canoe; for then, 

E'tlio' ka'ti" to'ke"ske" na'a'we"'. Tsoni'to" wa'"hr nen' e"' 

Thus so then truly so it hap- Hruver \erily now tluTu 1 

penc<I. 

wa"hoio"t;V wa'hatekhwanion'ko' ne' karonta'ke', no'k' ne' 

he worked he it bit repeatedly the it tree on, and the 2 

Takwa'a"sa'r ia'harat'he"' na', ne" ne' karen'haken'iate' 

Spider tliere lie elimheil lliat the the it tree top of O 

one that 

ia'ha'rawe', nen' wa'4ii' e" ta'ha'hwan'rake' ne' rao'seri'it^'. 

there he arrived. Now verily there he it wraF>ped the his eord. 4 

E'tho'ne' neii' tonta'hatia'ton'te', sa'hara'ta'ne' o"'hwendjia'ke'. 

At that time now thence lie hi.s body again he reaehed it earth on. *^ 

suspended, it 

Ne"' ka'tf wa'"hi" ne' nen' e" ho'k' na'teteioia'sa' ne' nen' 

That so then verily the now there only so it is narrow the now t> 

io'r'ha'ratste" nen' e''wa'to"' e"karontieno""ne' e'tho'ne' ne' 

it is very hopeful now it will be it tree will fall at that the i 

possible time 

Tal<wa"a"sa'r lu^iT ta'ha'seriie'tati'roilto"". To'ke"ske' ka'ti' 

Spider now he it eord pulled on. Truly so then 8 

wa"karontieno"''ne'. E'tho'ne' ne' Ta'ho"'tane'ke"" ta'haia'takonta- 

it tree fell. At that time the Hare tlieliei- his body fol- 9 

lowed instantly 

tie"te' wa'tra'kwe' ne' kara"kwa'. Nen' se" wa'^hi' o'k' e" 

ho it took Up the it sun. Now indood verily juRt there 10 

teiinitak'hc' ne' Tawi'skaro"' iio'k' ho'ni' no' ro'sofbil'. Nen' 

tlioy two ran the Flint bnt also Ihe his grand- Nnw 11 

(Ice. Crystal) mother. 

wa'^hr TaMio"'tane'ke"' wa'hate'ko\ iori.sa'ha"hawe' ne' kaia''- 

verily Hare he tied, hence he it bore the sun. 1-^ 

kwtV. Nen' wa'iii' \va'honwa^8ere''so"\ RotkwatonMiwe'tie'se' 

Now verily they him pursued from He fled in devious courses 1'3 

place to place. 

ne/ o'8kawako"^'sho"\ A'kare' nen' iti'hakontatie"te' dii' non- 

the it bush(es) among. After a now thither he went directly where the ^"* 

time ' .side 

ka'tr tka'hoiiwa'ie"', nen' .se" wa"hr ne' ronnatiiV'ke' ne' 

of it there it boat lies, now indeed verily the they others the 1^ 



318 IROQUOIAN COSMOLOGY [eth. ann.21 

indeed, the otbei>, hi.s fiiend.s, were :i])o;ird the Ciinoe. He eiuiie 
thither on the liound, and got aljoard the canoe. At the .s;ime time with 
this, Otter pushed off the canoe, and they again began to paddle. 

So then, as they rowed back. Otter, it is said, did verily continue to 
talk. They forliade bini, but he did not obey. Then a person struck 
him a l)low with a paddle on his mouth. (It is for this reason that 
now the mouth of the Otter is such that one would think that it had 
been broken off long ago. His lower jaw is shorter than the upper. 
It is plain where one struck him with a paddle.) 

So when they had arrived at home. Sapling .said: "It shall not con- 
tinue to be thus, that a single person rules over the sun." Then 
it was that he cast the sun up to the center of the sky, saying: 
"There where the sky is present, thereto nuist thou keep thyself 

roiiten'ro' ieshatiia'ti' ka'hon'wako"'. O'k' eihatak'he' ioiisa'- 

they his friends tliere again they it boat in. Just tliere he ran along again he 

are are embarked 

hati'ta'. E'tho'ne' iokonta'tie' ne' Tawi'ne* sa'hata'kwii'te' ne' 

embarked. At that time at once (it the Otter he it turned back the 

follows) again 

3 ka'honwe'iir. neiT wa"hr sa'hati'kawe". 

it boat, now verily again they paddled. 

I Ne' ka'ti' ne' dji' neii' shoti'hoiiwtikera'ne' Tawi'ne', 

The so then the where now again their boat floats along Otter. 



5 



ia'ke"\ to'ke"ske' dji' ro'thara'tie\ Roiiwanaiiris'thiV, no'k' iii^' 

it is said. truly where he kept on They him forbade. and not 

talking, 

^ te'hothonta'to"*. NeiT e'tho'iie' .shuia'ta' a'kawe' waiio'ie"He' 

() he obeyed. Now at that time he one it paddle he him struck 

person 

^ dji' ra'saka'roiite' wa'hano"*bwar'ia''ke\ (Ne' tiiori"hwa ne' 

where his month (is) he him it blow struck. (The it is reason the 

nofi'wa' ne' Tawi'ne' e" ni'io^t dji' ra'.saka'ronte' iiien're' 

o present the Otter thvis so it is where his month one would 

time think 

o'k' tetkriijVktei"ho"'. Ni'haVihiots'liesVi*" ne' e'ta'ke' nonka'ti', 

just one it had broken. So his jaw (is) short the lower side of it, 

-J we'ne* dji' e" krue'^"to'" a'kawe' wats'to"'.) 

It IS plain where there one it struck it paddle one used it.) 

Ta', ne' i^a'tf wa"hr ne' nen' ciionsa'hon'newe' ne' Oteronton- 

11 So, the so then verily the now there again th( y the It Sapling 

arrived 

ni'Ti' waiien'ro"': "la" e*', the"io'to""Mke' ne' tcieia'ta' ho'k' 

12 he It said : " Not thus. thus it will con- the one i)erson only 

tinue to be 

aiewenniio"hake' ne' kai'a''kwrr/' Ta'. E'tho'ne' nen' 

13 one it should control the it .sun." it so, at that now 

time 

sa'tewa'sen'no"' ne' dji' karoiTiiiate** e" ia^io'tr ne' 

14 jiiyt its middle the where it skv is pres- there he it threw the 

"ent 

kara'''kw!i' ta'hno""' wa^hen'ron': " E'tho' dji' karoiT'hiate'' e^' 

15 it sun and he it said: " There where it sky is pres- there 

ent 



MOHAWK VERSION 



319 



;itt:tcli('(l. and, t)t'.sidos this, thou shalt continuously journfy onward." 
He pointed thither, and said: "" "The phue wheic it plunges itself into 
the deep [that is. the west]' people will habitually call the place 
whither thou shalt haliitiialiy descend, the place whei'ein thou shalt 
liaiiitually l)e immersed. At these times, verily, darkness will come 
upon the earth present here; and 'The place wh(>re the sun rises [that 
is, the east]' people will haliituaily call th(> place whence thou wilt 
hahitually peer out. and people will say, 'Now the Sun has come out." 
Then shalt thou raise thyself upward therefrom. Thus thou shalt 
continue to have this function to jierform. Thou shalt contimie to 
give light to this earth." Besides this he said: •"Whensoever man- 
kind mention thee, they will (ncr say customarily: "He is the (ireat 
Warrior who supplic'^ us with light.'" So then, in its turn, now 
came of course the luminary, the Moon, which was his niothei's head. 



e°'satia"tanen'takto""hake' nen' tii'hno"" o'k e"tiotkonta"kwe"' 

wilt thou thy body attach now and just it shall he eontin- 

(as a fixture) uous 

e^'sa'tentionha'tie'." la'ha'tca'te"' wa'hen'ro"": " Dji' ia'tewat- 

thou shalt move al<.ing." Thither lie he it said: ■■ Where there it 

pointed sets 

tchot'ho''s e"koriwruats'heke' dji' e°'s noiTwe' ie""sats'no'"te' 

(immerses will they call it where eus- the y)lHee there thou shalt 

itself) hahitually tomarily go down 

ie'"sanofiwi're'te'. E'tho'ne" wa"hi" nefi' e"tioka'ra''hwe' ne' dji' 

there thou shalt be .\t that verily now it shall become the where 

immersed. time dark 

io""hwefidiia'te'. Dji' tkiir:i"kwi'neke"'s c"konwaia'tsheke%" 

it earth is present. Where there it sun comes shall it they call 

out liabitually,"' 

(iiiiia-'tcate"' dji' nonka'ti') '• e" he"'s nonka'ti' te"sake'to'te' ne' 

(thither he where the side of "there eus- side of it there thou shalt the 

pointed it) tomarily peer over 

e°iai'ro"' ne' on'kwe' nen' takara'kwi'neke"'ne\ Ta'. e'tho'ne* 

one it will the man-heing now it sun has eome up. ."<o, at that 

say (human) time 

tontesathara'tate". E" ni'se' ni'io't dji' e"*.sateri'hon'take\ te".ssh- 

thenee thou shalt raise There the so it is where thou duty wilt have it. thou 

thyself. thou 

wathe^'tiike'' ne' dji' io"'hwendjia'te\" Nen' ta'hno"" wa'hen'ro"': 



it wilt make the 
light 

" Kat'ke- ne' 


where 


it earlh is p 


resent." Now 


an 


d he It 


.said: 


9 


on'kwe' i'se' 


e°iesanri'to"' 


e"ionto"''heke' 


e"'8: 




'■ Whenever the 


man-being thou 
(human) 


one thee shall 
designate 


one 


shall continue 
to say 


custom- 
arily; 


10 


' Ro-ske"'rake'te' 


"kowa" 


ne' teshonkwa'shwathe"te 


■iini's. " 






■ He Great Warrior 


(is) 


the 


he us causes it lo be 


light l( 


.ir.' " 




11 


Ta', e'tho'ne' 


nt'^iT 


non'w-a' 


ne'ne" e"'hni'ta' 


lie' wa''hi' 


' ne' 




So, at that 
lime 


now 


the present 
time 


the It moon 
that 


the verily 


the 


r2 


rao""ha' ro'ni.s 


ten"ha' 


-ke"'ha' 


akonon'dji" 


ne' 


ro'.sot'ha' 


dji' 


13 


he himself his mother 


It was 


her head 


the 


his grand- 
mother 


where 



320 IROQUOIAN COSMOLOGY [eth. asn. 21 

and which his granclmother had also placed on the top of a standing 
tree. This, too, he threw up to the sky, sayino-; "The power of thj- 
light at night shall be less.'" He added: '"At times they will see thee 
in full. Every night thy size shall diminish until it is gone. Then 
again, thou shalt every night increase in size from a small beginning. 
Every night, then, thou shalt grow until the time comes when thou 
hast completed thy growth. So now, thus it shall be as to thy mode 
of existence.'' Moreover he said: "Whenever mankind who shall 
dwell here on earth mention thee, they will keep saying customarily: 
'Our Grandmother, the luminary pertaining to the night.'"' 

Then Sapling now formed the body of a man" and also that of a 
woman [of the race of mankind]. His younger lirother. Tawi'skaro"', 

ke'rhi'te" o'ni" na" ne"' e"' iako'ha're', e'tho" ho'ni' na" 

1 it tree also the that there there she it fas- there also the 

stands that one tened at the top, that 

ne" ia'ho'ti' ne' dji' karoiT'hiate', wa'hen'ro"': " E'^tiioto'ktake' 

^ that there he it the wltere it sliy is pres- he it said: "It will be lacking 

one threw ent, 

ne' ni'se' ne' dji' te"'se'shwathe'te"' ue' a'sontheiTne"." 

f> the the the where thou shalt canse it to be the it nisht (time i in ' 

thou light 

AVa'hen'ro"": " Sewatie're"" e"kanri-no"'-hake' ne' dji' te"iesa- 

* He it said: "Sometimes ft shall be full the where one 

kan'ereke". Niiii'tewa'soiita'ke" e"tiiostho"o"'ha'tie' ne' dji' ni-'sa' 

5 thee look atshall. Every night (every night it shall continue to grow the where thouart 

in number) smaller large 

dji' niio're" ie°wa'ts'a*te'. E'tho'ne" neii' a're" niwa"a' dji' 

^ where so it is it shall all dis- At that now again so it is where 

far appear. time small 

in size 

te^tesate'hia'ro"' sewa'soiitats'ho"' o'ni" na" ne"' ne' dji' 

' thence thou shalt one it night apiece also the that the where 

grow larger that one 

te"tesate'hia'ro"" dji' niio're" te"tkriie'ri"ne' e"sesate'hia'ro"". Ta', 

" thence thou shalt where so it is dis- it shall be cor- again thou shalt grow So 

grow larger tant rect to maturity. 

e" ni'se' ne"io'to""hake' ne' dji' e"sia'ta'teke'."' Neii' tii'hno"" 

>-' thus the so it shall continue the where thou shalt exist." Now and 

thou to be 

wa'hen'ro'": " Ne' ka'tke' i'se' e"iesaua'to"" ne' onkwe- 

10 he it said: "The whenever thou one thee shall the man- 

designate (human) 

'ho'ko"" no' e"ieuak'ereke' ne' dji' io"'hwendjia'te' e"ionto""- 

11 being the they will be the where it earth is pres- one shall ha- 
pltirally dwelling ent bitually 

heke' e"'s lethi'.sot'ha' ne' a'sontbe''"kha' kara"kwa'." 

1- say custom- she our grand- the nocturnal (it it luminary." 

arily mother night middle of the) 

-|^g Ne' ka'ti" ne' Oteroiitonni'Ti' neiT wa'hoia'ton'nia' ne' 

The .sothen the It Sapling now he his body made the 

ron'kwe' no'k' ho'nf ne' ioii'kwe'. E" te'hakan'ere" ne' 

11 he man-being but also the sheman-being. There he it looked at the 

(a man) (awoman) 



a This incident is evidently taken from Genesis in the Christian Bible. 



MOHAWK VERSION 



321 



Wrttchcil him thorp. 80 then, when he had. of courso. paused them to 
live, he plaeed them tooeth(n'. 

Then it was that Sapling started upon a journey to inspect tiie con- 
dition of the things he had linished on the earth then standing forth. 
Then, at that time, he came again to review those things and to see 
what things man [of the human race] was doing. 

Then he returned to the place in which he had given them liherty. 
So then he found the two doing nothing except slee))ing habitually. 
He merely looked at them, and went away. But when lie came 
again their condition was unchanged; they slept habitually. Thus 
then, in this manner matters stood the very few times he visited tiiem: 
tlie condition was unchanged; they slept customarily. Thereupon he 
took a rill from each, and substituted the one for the other, and 
replaced each one in the other body Then, of course, he watched them, 



ia'tate'keiT'a' Tawi'skaro"". 

his ytmnger Flint, 

brother 

wa"shakao'n'hete' 

lie them eanserl to live 



Ne' 

The 



ka'ti' wa"hr 

so then verily 



ne 

the 



dji' neiT 

where now 



ska''n( 



in one 

( place 1 



wa"shako"tero"" 

he them placed. 



Neil' 

Now 

nio"'"ha 

to view 
tlleni 



wa "111 
verily 

dji' 

where 



ne 

the 

ni'io't 

sn it is 



Oterontonni''a' wa'ha'teii'ti" sa*hatke"'se- 

It Saplintc he started again he went 

away 

dji' ros'a"ho"' ne' dji' wato"'hwen- 

the where it earth is 



ne 

the 



where he things has 
linished 



ejia'te". Ne' ka'ti" 

present. The so then 

'otho'no""-ke"" niiiatie'r'"ha' ne' oii'kwe 



ne 

the 



where 



nen 

now 



tonta'shakofitke"\se'ro°' 

again he tlieiu viewed in order 



something is it 



so he is doing 



the 



Ne' kfi'ti* dji' nen' 

The so then where now 



sa rawe 

again he 
arrived 

iiV ka'tr othe'no'*" toiatie^r'iifi 

not so then anything 



man-being, 
(human) 

dji' non'we* ni'.shakotka'we"' 

where place just he them left 



ne 

the 



o'k- 

only 



they two were 
"doing 

WiVshakotkat'ho' ak'te" non'w* 



only 



ne 

the 



roti'tas. Ne' 

they slept. The 



nonka'ti' niioil.sa're*. 



the 



he them looked at 



else- 
where 



the place 



side of it 



just again he 
went. 



Ne' ka'ti" 

The so then 



ne 

the 



nen 

now 



a've' sa'rawe' kato'ke""' ni'io't roti'ta's. 

again again he unchanged so it is 



again he 
arrived 



they slept 
habitually. 



E-' ka'ti" 

Thus so then 

ko'k'ta'se" 

them visited. 



ni'io't akvvu 

.'^o it is very 

kato'ke" 

unchanged 



to'kiT'a' 

few 



ni'io't 

so it is 



nen 

now 



nonterats'te' ne' wa'sha- 

it is repeated tlie he 

rotl'tii's. Ta'. e'tho'ne" 

they slept So. at that 

habitually. time 

skat'sho"" wii'shakote'karota'ko'. nen' til'hno"" WiVthate'ni" dji' 

one each he them rib took out of. now and he them ex- where 

changed 

sa'shakote'karo'te"". Nen' wa"hi" wa'shakote"niko""rri're"' wfi're're": 

again he it rib fixed Xow verily he them watched he it thought: 

into them. 

21 ETH— (la -21 



1 

2 

3 

4 

5 



8 
9 

10 
11 

12 

13 

U 



322 



TROQUOIAN COSMOLOGY 



[eth. a.vn. 21 



thiiikini,'- of what perhap^i mij;ht now luippeii. Tt was thereforo not 
long before the woman awoke. Then she sat up. At once she touched 
the breast of the man lying at her side, just where he had placed her 
rib. and. of course, that tickled him. Thereupon he awoke. Then, 
of course, that matter was started — that matter which concerns man- 
kind in their living; and they also started that matter for which in 
their kind their bodies ar(^ provided — that matter for whicti reason 
he is a male lumiaii being and sh(> a female human l)eing. 

Then Tawi'skaro"' also formed a human being, but he was not able to 
imitate Sapling, as the form of the human being he poorly made sh( iwed. 
Tawl'skaro"' addressed Sapling, saj'ing: " Do thou look, I also am able, 
myself, to foi'm a human being. '" So when Sapling looked at that which 



'O" ci' ke"" ne' ne"ia'we"'?" la" ka'tf tekari"hwes ne' 



■ What this 
is it 



the 



Xot 



so then 



it is a long 
matter 



so it will 
happen?" 

iakon'kwe' neiT wa'e'ie'. E'tho'ne" WiVoiitkets'ko". Nakwa" 

she sat up. The very 



she inan-lteing 
(woman) 



she 
awoke 



At that 
time 



ciieiiVtakonta'tie" ne' 

the 



her body followed 
along 

niia"eiere' dji' non'we 

just she it where place 

touched 



niia'tion'ni" ne' ron'kwe' e" 

the he man-being there 

(man) 

ni'hote'karota'kwe"' 

there he rib has removed 



his body lay 
extended 



the 

o'k- 

just 

ke""' 

where 

raniVa'tfi'ke' 

his flauli on 



wa'thonwanis'teka'te' wa"hi', 

she him tickled verilv. 



Wifha'ie". Neii' 

he awoke. Now 



E'tho'ne' nen' 

At that now- 

time 

wa"hr e"teri'hwii'ten'tr dji' niiakoteri'^hwilte" ne' on'kwe' 

verily it matter started where jtist one it dtlty has the mun- 

beings 

ne' iako'n'he' no'k' ho'nf nen' wa'hiateri'hwa'ten'tia'te' dji' 

the they live and also now they matter started where 



8 

9 

10 

11 
12 
13 
14 



na'ho'te"' niia'taienta'''lvwe'" dji' na'ho'te"' kari'hon'ni" 

such kind of just their bodies it are where such kind of it it causes 

thing designed for thing 

roii'kwe' i'ke"' no'k' ho'ni" ne' dji' ioii'kwe" i'ke"'. 

he man-being it is and also tlie whe^e she man-being it is. 

(man) (woman) 

Tawl'skaro"' ka'ti' o'nf wa'ron'nf ne' ofikwe"; no'k" 

Flint so then also he it made the man-being: but 

lice, Crystal) 



te'hokwe'nio"" ne' 

he is able tc^ do it the 



a'hona'ke'ranf ne' OteroiTtonni"';!' dji' 

the It Sapling \vhere 



he him should 
imitate 



ne 

the 



the 
that 



ne"' niioiikweto'te"" ne' wa'ha's"a". 

that just kind of man- the he it finished, 
one being 

wa'hawe""ha'se" ne' Oterontonni"'a': 

he him spoke to the It Sapling : 



a'se'ke"" ne' 

because the 

"Satkat'ho" 

"Do thou look 
at it 



se o ni 

indeed also 



the 
I 



ne 

the 



on'kwe' 

man-being 
(human) 



-^"kon'ni 

I it will 
make." 



Ne' 

The 



Flint 
I Ice,Crystjil) 

wakkwe'nio"" 

I it am able to do 

ka'ti" ne' 

so then the 



MOHAWK VERSION 



323 



4 



nuid.' liiin s:iv "I am able to form a human hfiiiK." he >^:iw f'^'t what 
ho had formed woro not human l)einos at all. 'Phc^ thhios ho formed 
were possessed of luniian faces and the t)odics of otkon [monst.M-s], 
su))tly made otkon. Saplino- spoke to him, sayinfr: " That assuredly is 
the reason that I for])ade thee, for of course thou art not able to do as 
I myself am doing- continuallv. " Tawi'skaro"^ answered, saying: ' ' Thou 
wilt nevertheless s(>e that I .'an after all do as thyself art doing con- 
tinually, because, indeed, I possess as much power as thou hast." 
Now. Verily, at tliis time they two separated. And now. Sapling 
aoaiu traveled from place to piace on the surface of the <'aith. He 
w'ent to view things that he had completed. After a while, then. 
Sapling promenaded along the shore of the Si'a. There he saw Tawi's- 

Oterontorini'Ti- dji' neiV wa-hatkat'ho' ne' ra'to'" ne' 

It Sapling whm- now he it looked Ht the he it says the 1 

wakkwe'nio- ne' on'kwe' e"kon'ni' ia" hon'kwe- te'ke'" ne' 

lit an. able to ,io the man-being I it will not he maii-beinK it ,s the / 

I human I make (man) ^ 

ro\sa"'o"'. Ne'ne" o'k" ne' on'kwe' kako"'sonta-'ko"" nen' 

he them has Th.- just Ih.- man-beinn he is faeed therewith now .i 

finished. that 

tii'hno"" ot'ko"" kfua tonta"ko". ka'rio', oni'tat'ko"" ka'rio'. ne' 

„nd otkon it is bodied animal, subtly otkon anuml, the 

(malelioi therewith. (ttis) _ ':,'--, ni 

wa'iii' wa'haia ti's'a'. Ta'hata'ti' ne' Oterontonni 'a' wa hen ro . 

verily he its body He spoke the It Sapling h- it. said: 5 

finii^hfd. , 

"Ne' wfi'-hi" kariiion'm- ko"n-he'se" ne' dji' ia" se" wiVhi 

.•The verilv it it eanses I thee the where not indeed verily t> 

rautioii 

tesakwe'nio"- ne'iie" nae"siere' ne' i"' dji' niwakiere"'ha'tie\" 

thou art able to the so thou it the I wb.Te so t it keep on doing." 

(in it that shouldst ilo ^ 

NeiT wa'-hi" tonta'hata'tf ne' Tawi'skaro"' wsi'hen'ro'": "E"'sa- 

Vow verilv thelieehe the Flint he it said : '•Thou 

answered (lee. Crystal) 

tkat'ho- ki- dji' e"kkwe'nr se" e" ne-kie're' dji' 

it wilt see I where I it shall be indeed Ihn.s .soitlshall where J 

think. aldetoilo dr> ^ 

ni'saiere"'ha'tie" ne' i'se', a'.se'ke""' e" se" niwake'shatste""seiri 

so tliou art earrying tlie thou. because thus indeed .so my power is hirge 

(111 work _ .^ 

dji' in'io't ne' i'se"." Nen' wa"hr e"tho'ne' tonsa'hiatekha"si . 

where s.. it is the thou -Vow verily at that they two again 

iMiin j.^^^^, .separated. 

Nen' a're' wsi'^hi' ne' Oterontonni"'a' tonsa'hatawenrie"sa ne' 

Now again verily the It Sapling he went traveling about the V^ 

dji' i()"-hwendjia'te'. Sa-hatke""senio"'-hir ne' dji' niiio'sa 

where it earth is present. .^gain he went to .see the the where he things 

things plurally "as 

a'irho"". A'kan»" ka'tf ne' Oteront«nni"ir kaniatarakta'tie' e" 

made .\tter a so then the U Sapling it lake along there 14 

.severallv. time 

i're". E'tho- ka'tf wil'ho'ke"' ne' Tawi'skaro"' e" rata'tie'se'. 

he is There s,, then he him saw the Flint there he stood about 15 

walking. (Ice.Orystal) hereand there. 



10 

n 



13 



32-4 IROQUOIAN COSMOLOGY [eth. ann. 21 

karo"' standing about in diflorcnt places. At tho water's edge lay 
the body of a man-being who was as white as foam". When Sapling 
arrived there, he said: "What is this that thou art doing?'' Tawi's- 
karo"" replied, saying: "Assuredly, I have made the bod}^ of a male 
man-being. This person whose body lies here is better-looking than is 
the one whom thou hast made." Assuredly, I have told thee that I have 
as much power as thou hast; yea, that my power is greater than is thy 
power. Look thou, assuredly his body is as white as is the bodj- of 
the one whom thou hast formed." Sapling answered, saj^ing: "What 
thou sayest is assuredly true. So then, if it be so, let me be looking 
while he makes movements of his body and arises. Well, let him stand, 
and also let him walk.'" Whereupon Flint said: "Come! Do thou 

Ne' dji' teio'hnekak'te' rofi'kwe' e'' raisi'tioii'ni', e" ni'hara'ke"' 

1 The where it water's edge at he man- there his body lay there so he is white 

beinjf extended,' 

dji' ni'io't ne' o'hwats'ta'. Wtl'hen'ro"' ne' Oteroiitonni''a' 

2 where so it is the it foam. He it said the It Sapling 

ne' dji' neiT e" ia'rawe': "O"' ne' ni'.satie'r"ha'?" TiX'hata'ti' 

3 the where now there tliere he "What the so thou art doing?" He answered 

arrived : is it 

ne' Tawi'skaro"' wa'hen'ro"': " Wa'hiia'ton'ni' w;i''hi' ne' 

4: the Flint he it said : " I his bodv made verilv the 

(Ice, Crystal) 

ron'kwe'. Ke'"i'ke'"' raia'tion'nf se/^'ha' niiora'se' dji' ni'ha- 

*^ he man-being. This it is he an extended more so it is fine- where so he his 

body lies, looking 

ia'to'te"" dji' iii'.se' ni'io't ne' sheia'tis"o"'. Ko"''hro'ri' wa"hi' 

D kind of where the so it is the thou his body I thee told verily 

body thou hast made. 

dji' e" niwake'shatste"".sera' dji' ni'se' ni'io't. Nen' ta'hno"" 

7 where thus so my power is large where the so it is. Now and 

thou 

se'^'ha" o'ni' i'si' nofi'we* niwake'shatste""sera' dji' ni'se' 

8 more also beyond place so my power is large where the 

thou 

ni'io't. Satkat'ho" wa"hi' kara'ke"" ne' ni'haia'to'te"" dji' 

y so it is. Do thou look verilv it (is) white the such his body kind where 

of (is) 

ni'se' ni'io't sheia'tis'"o"'." Ta'hata'ti" ne' Oterontonni"'a' 



10 



the so it is thou hi.s body. He replied the It Sapling 

thou hast finished." 



wa-'hen'ro"': "To'ke"ske', wa"hi' ne' dji' na'ho'te"' .sil'to'". 

11 he it said : "Truly. verily the where such kind of thou it 

thing sayest. 

To', ka'ti' tekkan'erak ratoria'neron'ko' nen' ta'hno"" a'hat- 

12 Well, so then let me look on let him make move- now and let 

ments 

kets'ko'. To', a'ha'tiVne no'k*" ho'nr a'ha^tefi'tr/' Ta', 

13 him arise. Well. let him and also let him walk." So. 

stand up 

e'tho'no" ne' Tawi'skaro"' wa'hen'ro"': ''Haif, .satkets'koS" 

at that the Flint he it said ; " Come. do thou arise." 

time {Ice, Crystal) 



14 



oThis man-being was Snow, Winter's handiwork. The life with which this man-being was endowed 
by Sapling is that which enables the snow to return every winter. Otherwise it could never have 
returned. 



MOHAWK VERSION 



325 



arise." Rut lie that lav there did not make a sin<)le movement. 
Then, of eourse, Tawi'skaro"' j)ut forth all his skill to eause this l)ein<^ 
to live and then to arise. He did everything possible to do it but he 
could not effect his purpose and failed to cause him to come to life, for 
he did not come to life. Then Sapling .said: "Is this not what 1 have 
been saving, that thou art not able to do as I can do^' He added: 
"What purpose, in its turn, will be served by having his body lying 
here, having no life? Is it only this, that he shall always lie here? 
That is the reason that I habitually forbid thee to make also the 
things that thou seest me making; for, assuredly, thou art not able to 
do the things that I am doing." So then, of course, Tawi'skaro"' said: 
"Well, then, do thou cause that one there to live." So, in truth. 
Sapling consented to this. He drew near to the place where the man 



la" othe'no"' te'hotoria"nero"' ne' raia'tioii'ni'. Nen' wa'^hf 

Not anything ht* himself moved the liis body lits Now verily 

extended. 

Tawi'skaro"" dji' o'k" na'tethoie're"' ne' a'hato'n"hete\ 

where just so he did everything? tin 



ne' 

the 



Flint 
( lee. Crvsliil 1 



he should eome to 
life. 



e'tho'ne" a'hatkets'ko'. Nakvva"' dji' o'k' na'tethori'hwaiera'to"" 

he should nrise. The very where just he did all mtiniier of things 



at that 
time 

no'k' wa'hono'ro"'se 

and he it failed to do. 



I 

think, 



ne' 

the 



Oterontofini"iV wa'heii'ro"': "Ne"' 



It Sapling 

wa"hi" e" 

verily thus 

"Na-ho'te"" 



tesakwe'nio"' 

thou art able 
to d.) it 



■That 
one 

dji' 



ii'hotonii(^/to"\ E'tho'ne' iie' 

it would (.'ume to At that the 

litV fur him. tinu- 

wa"hr cika'to"". LV se" 

verily where I keep Not, in- 

saying, deed, 

ni"' ni'io't." Wa'hen'ro"": 

so it is." He it said : 



the 
I 



ne 

the 



nofi'wa ("'"wate's'te 

"What kind of this time it will be of 

thing use 

tero'n^he\ Ne' o'k^-ke"' ne' tiiot'ko" 



he lives. 



The 



only is it 



the 



iilwavs 



here 

it is 

e" 

there 



Ne' 

The 



wa ni 

verily 



wa'satkat'ho' 

thou didst see 

se/', wa"hr 

JTideeii. verily 

Ta', e'tho'ne' wa""!!!' 

So, at that verily 



If It causes 

wa'kon'nr 

I it made 

tesakwe'nio"' 

thou art able 1o 

do it 

ne' 

the 



konia'ris'thjV 

T thee chide 



custom- 
arily 



no K 

and 



lia re 

itKain 



raijrtion'nr iiV 

he his body not 

lies extended 

e"'hairrtion'nike' ? 

his l)ody will lie 
extended ever? 

ne' dji' na'ho'te"' 

the where what kind 
of thing 

wa'soil'nr. la'', 

thou itmadest. Not 



I se 

thou 



at that 
time 

e" tco'n''het/' 

there 



ne' naa^sie've' dji' nikatie^r'ha'.-' 

the so thou it where so I do things." 

shouldstdo 

Tawi',skaro"' wa'ben'ro"' : ' " To', ka'ti' 

he it said : "Wei]. sotlien 



Flint 
(Ice, Crystal) 



To'ke"ske' 

Trulv 



kfi'tr 

so then 



ne' 

the 



Oteroiitonni'Tr 

It Sapling 



do thou cause 
it to live." 

wa'hathon'tate\ E'' ka'ti' niia'ba'n^' dji' raiation'nr ta'hno"" 

be it consented to. There so then so thither where his body lay and 



so thither 
he went 



his body lay 
extended 



1 

2 

3 

•1 

5 

6 

7 

8 

9 

10 

11 

12 

1.3 

U 



326 IROQUOIAN COSMOLOGY [eth. ann. 21 

lay, unci bent ovor and Iji-cathcd into his nostrils, and he at once 
began to l)reathe, and lived. He said to him: "Do thou arise and also 
do thou stand, also do thou keep travelinjf about on this earth." The 
body of a woman had he also formed at that plaee. Sapling- eaused 
both of them to live. 

Tawi'skaro"' spoiled and undid some of the things that Sapling had pre- 
pai'ed. The rivers to-day in their different courses have l)een changed, 
for, in forming the rivers. Sapling ])i-ovidecl them with two euri'ents. 
each running in a contrary course, currents made for floating objects 
in opposite directions: or it may be that it is a better explanation to 
say that in the middle of the river there was a division, each side going 
in a direction contrary to that of the opposite side, because Sapling 
had intended that mankind should not have, as a usual thing, any 
difilcult labor while the\' should be traveling. If, for any reason, a 

ia thatsa'kete" ra nio^'sa'ko'"' e" irrhatoiTrf ne' o'nf ne' 

t t hero lie bent liis nose in there thitlier he the also the 

forward. breathed 

iokoiitil'tie" tfrhaton'ri' wa'hato'n'hete'. Wa'heiTro"': "Satkets'- 

2 at once (it thence he he came to life. He it said : "Do thou 

follows) breathed 

ko', ne' o'nf tes'tii'ne' ne' o'ni' ne' tesatawenric"hake' 

3 arise, the ai.'io do thou the al.so the tin thou keep traveling 

stand about 

dji' io""hweiidjia'te'." lon'kwe' o'nf o'k' ska"ne' dji' shako- 

4 where it earth is present." She man- als*^ just in one where he made 

being. place 

ia'tofi'ni". Ne' Oteroiitonni'Ti' tetcia'ro"' shakaon'he'to"'. 

5 her body. the It Sapling both he them caused to 

live. 

Ne' Tawi'skaro"' o'tiake" shohetke""to"\ shori"sio"- ne' dji' 

() The Flint some he spoiled them he dis- the where 

(lee. Crystal) (things) again. arranged 

mVho'te"' rokwfita'kwe"' ne' Oteroiitonni"a'. Ne' nofi'wa -ke"^ 

7 such kind he has put in tlie It Sapling. The thi.s time is it 

of things order 

ne' dji' kaqhio"^hate'nio"". a'se'ke"" ne' Oteroiitonnr'a' dji' 

8 the where it river present in because the It Sapling where 

several places, 

roqhio"''h(>nnia'nio"' teio^hneke"'to""kwe"^ ne' te""s ne' aete- 

9 he rivers made several it has two currents either flow- the or the we 

ing in an opposite direction 

wen'ro"' teio'hneke"'hawi"to"'. no'k ke""' ki" ka'ie"' se-'-ha' 

10 should either it has two currents bear- and here I be- it lies more 

say ing in an opposite direction. it is. lieve, 

io'niko"iiraien'ta't ne' aetewr'n'ro"' sa'tekaqhio"'hi"he"' tekia- 

11 it is comprehensible the we should say it river middle of it they 

tek'he"", tetcia'ro"' e're"' teio'hneke"'hawi"to°'. a'se'ke"" ne' 

12 two join, they two else- two it current flow, either because the 

l)oth where in an opposite course. 

Oterontonni'Ti' rawe'ro"' ia" the/'iakoro"'hiaken"hake' ne' 

13 It Sapling he it intended not they will be greatly distressed the 

on'kwe' dji' te"iakotawenrie"'hake\ To'ka' otlie'no"' e'^kari*"- 

14 man-beings where they will keep on traveling If anything it it will 

(human) about. 



HEWITT] MDHAWK VEKSION 327 

peiNou would wish to descend tlii' current, it would indeed not 1)6 
a difficult mutter simply to place himself in a canoe, and then, of 
course, to descend tiie current of tlie river; and then, if it should tie 
necessiir}' for him to return, he would, of course, paddle his canoe 
over to the other side of the river, and just as soon as he passed the 
division of the stream then, of course, his canoe would turn back, and 
be would then again 1)(> descendini;- the current. So that is what Sap- 
lino- had intended; that mankind should be thus fortunate while they 
were traveling about on rivers. l)ut Tawi'skaro"' undid this. 

Now, moreoxer, Tawi'skaro"' himself formed these ujilifteil moun- 
tains; these mountains that are great, and also these di\ers rocky 
clili's — he himself made them, so that mankind who would dwell here 
would have cause to fear in their continual travelings. 



hon'ni" e"ie"'hnawe"-'te" ka'honweia'ke" ia"' ki"' wa'iii' 

causf one stream will it bout on not. I be- verily 1 

descend lieve, 

othe'no"" tewen'to're" ne' o'k" uionti'ta' ne' ka'hoii'wako ' 

it anything it is ditlicnlt the only one hiinself the it boat in 2 

sIiouUl embark 

neiT wa'"hi" t^"io"'hnawe""te\ No'k' to'ka te"iakoto'"hwen'djio"se' 

ni'W verily one it current And if it one will be necessary for 3 

will descend. 

ne' aorisaio"''kete" ne' ki"' o'k" wa/'hi" ne' e're'" na'kaqhio"'ha'ti 

the one should return the I only verily the other such it river side of 4 

again think (side) 

niie"ie'hon'iontie" dji' <>'k' niio'sno're" ne' neiT taiofito"'hetste' 

thither one his boat where onl\ so it is rapiti the now one it will puss 5 

will steer 

dji' tekia'hnekak'he"" neiT, ki", o'k" wa'in" e"sewa"kete' ne' 

where they two waters join now, I only verily it will ^'o l)ack the O 

beli<'ve, again 

ako'hofiwe'itV, io'hnawe"'to"'ha'tie" a're\ Ta', ne' rawe'ro'" 

one's boat. it is going down stream again. So. the he it in- 7 

tended 

ne' C)terontonni"'a" e"' ne"' watie.se ""hake' ne' on'kwe' ne' 

the It Sapling thus some one will be con- tlie man-being(s) [he 8 

tented ( = humans) 

kaqhio'"'hako"" dji' te"iakotawr'nrie'"hiike". No'k' ne' Tawi'skaro"" 

it river in where one will be habitually And the Flint 1* 

traveling. (Ice. Crystal) 

sho'hetke""to"", shori"sio"". 

again he it spoiled, again he it dis- 10 

arranged. 

Neil' ta'hno""' ne' Tawi'skaro"" ke"'i'ke"' iononte'nio"' iononto 

Now and the Flint this it is it nnaintain standi it nionu- \\ 

(Ice. Crystal) plurally tain 

wa'ue'''se' teiotste""re'nio"'' o'nf, rao""h;V e" ni'hoie're"'. 

large (are) it rock stands high also, be him- thvis sohehasdonc 12 

plurally self it. 

Ne' oii'kwe' e"ienakerenion'"hake' e"iakotswatani'iieke' dji' 

The man-being(s) they will be dNvelling in it them will keep where 13 

(human) diverse places troubling 

te"iakotawenrie"'hiike'. 

tliey will be traveling -i j_ 

about. 



328 IROQUOIAN COSMOLOGY [eth. ann.21 

Now, moreover, Sajjling- and also Tawl'.skaro"' dwelt together in one 
lodge, each occupying one side of the fire opposite to that of the other. 
It was then, verily, usual when they two had returned to al)ide in the lodge, 
that Tawi'skaro"' kept questioning Sapling, asking him what object he 
feared, and what would most quickly kill him. Sapling replied: "A 
weed that grows in the swampy places, a sedge called ' it-cuts-a-person, " 
is one thing. I think, when I do think of it, that that weed struck 
against my body by someone would cut it. I do believe that it would 
cut through my body." Then Tawi'skaro"" replied, saying: "Is there 
no other object which gives thee fear T' Sapling, answering, said: "I 
usually think that the spike of a cattail flag would kill me if one should 
strike me on the body with it. " (These two things that Sapling spoke of, 
his father had told him to say, when he had been at iiis father's lodge.) 

Nen' tahno""' ne' Oterontonni"a' no'k ho'ni' ne' Tawi'skaro"' 

^ Now ami the It Sapling nnd also the Flint 

(Ice. Crystal) 

skauo"'.sa"ne' nl'tero"', te'hotitcie°"honte' {te'hotitcie"'harets'to"'). 

- one it liouse in there they they are on opposite (they fire have between them.) 

t wo abide, side.s of the lire 



3 



Ne' ka'tl" wa'"hi' e"'s ne' nen' ieshoti'ie"' kano""sako'" 

The .so then verily oustom- the now there again they it house in 

arily have entered 

sni'tero"' nen' e°'s wa"hi' ne' Tawi'skaro"' rori'hwanoiiton'ni' 

■i again they now eustoni- verily the Flint he him questions asks 

twoabide arily (Ice. Crystal I 

ne' Oterontoiini"a', ra'to"': "O" he"'s na'ho'te"' ne' rao""ha' 

O the It Sapling, he it says; " What custom- kind of the he him- 

(is it) arily thing self 

ratsa'ni'se' ne'ne' io'sno're' a'ho'rio".'" AVa'heii'ro"' ne' 

O he it fears the that it is quick it him would He it said the 

kill.'' 

Oterontonni"a': "• O'sa'kenta'ke' iotoii'ni" o''horite' iako'hre'na's 

* It Sapling: " It marsh land on it grows it weed it one cuts. 

(a .sedge) 

i'ke're' koiiwa'iats e"'s. Thoi'ke"' o'"honte" kiata'ke' aie'ie"'te' 

^ I believe, they it call custom- That it is it weed my body on one it should 

usually arily. strike 

aoiik"hrene', tJi'hno""' i'ke're' iataoiitiak'te' ne' kiti'tii'ke'." 

A 

^ it me would and I think it would break the my body on." 

cut. in two 

Tontfi'heii'ro"' ne' Tawi'skaro"': "Ia"-ke"' othe'no"' ne' o'itl' 

^ He .spoke in reply the Flint: "Not is it anything the other 

(Ice. Crystal) it is 

te'shetsha'ni'se'?" Toiita'hata'tl' ne' Oterontonni"a' wa'heiTro"': 

-^-^ thou it df)st fear?" He spoke in the It Sapling heitsaid: 

reply 

^^ "Ono'ta' otcawe""sa' ne' e"'s i'ke're' aonkeri'io" ne'ne' 

" "It flag its spike the custom- I think it me would the 

(cattail) arily kill that 

.^ aioiikie""te' kia'ta'ke'." (Ke"'i'ke"' teiori"hwake' ne' dji' 

^'-' one me would my body on." (This it is two matter(s) in the where 

strike number 

... na'ho'te"' wa'hefi'ro"" ne' Oterontoiini'Tr ro'ni''ha' ro'hro'ri' 

such kind of heitsaid the It Sapling his father he it him 

thing has told 



MOHAWK VERSION 



329 



At that time Saplincr said: " What thing then dost thou fearr' Tawi- 
skuro"' said: "Yellow flint, ami also the horns of a deer. I suppose, 
when I do think of it, that I siioukl perhaps die at once should one 
strike nie with either." 

So after that when Saplinij traveled, if he saw a stone of the yellow 
chert kind, he would customarily pick it up and placi" it hiiih on some 
object, and also, if he saw a deer's horn, he would ))ick it up and 
would place it lii<;h on some object. 

Then, verily, it came to pass that they two had again rcturnctl home. 
The height of one side of their lodge was not great, but the height of 
the other side was greater. Sapling occupied the side which had the 
greater and Tawi'skaro"' the side wiiich had the lesser height. Then it 



ne'ne' a'heii'ro"" e"' ciiaiiakwat'ho' dji' thono"''sote' ne' 

tin- he should there he visited there where there his house tlie 

that say stands 

ro'ni''hsi'.) E'tho'ne' ne' Oterontonni'Ti' wa'hcn'ro"": "O" ka'ti' 

■VVIint so then 
is it 

Tawi'skaro"": 



hi^ father.) At that the It Sapling lioitsaiil; 
tiim- 

ni'so' nfiiao'te"' .setsha'ni'se' 'i " Wii'hen'ro"' ne' 

Ilic kiml of thou it fearest?" He it said thf 
thou thing 

'* Okaraken'ni' onen'ifi' iio'k' ha're' o'ksennonto""' 

it rock aiirl ait;aiii it deer 



" It white-grained 
(yelldw ehert ) 

i'kt^'ro' e"'s iie' 

I think custom- the 
arily 



ion'kie"-tc' 



one me 
would strikf 



again 

iaki'he'iiVte' 

I wouhi die at 
once 



Flint: 
lice, Crystiil) 

ona'kara 

its horn 



Ta', c'tho'iie' ne' dji' 

tlu- when' 



So. at that 

time 

wa'hatkat'ho' 

he it saw 



te'hotawefi'rie 

lie traveled 



>""te'." 

I>erhaps." 

ne' Oterofini'Ti' to'ka' 

tile It Saphug if 



Ranen laie 

it stone lies 



ne 

the 



ckaraken'ni' wa^'tra^kwe' e"'s 



it white-grained 
(flint) 



e'neke"' wa'ha're"" no'k' 

up higli he it iilaeed and 



no ni 

also 



ne 

the 



he it Iilaeed 
up 

ne' wa'hatk.at'ho" wa"'trri'kwe" e'neke 

the he it saw- 



he it pielied 
up 

o'skefjnoiito" 

it deer 



eus- 
omarily 

ona'kani' 

its horn 



he it pieked 
up 



up higii 



itrha're"'. 

he it jilaced 
up. 



1 

2 
3 

5 
t! 

7 
8 
9 



Ta' 



a , 



ne 

the 



kfi'tr 

<o then 



dji' rotino"''sote" 

where their lodge 
stands 

ho""tes na' ne". 

that 



is tall 
(high) 

e"' noilka'ti' 

there the side 
of it 



the 
that. 



ne 

the 



Wii"hi' ne'ne' a're' iesho'ti'. Ska'ti 

^■eriiy the again there again 

that they are together. < 

na"teio'nho""tes'a"' no'k' ne' ska'ti 

its side is low 



( me side 
of it 



Dji' 

Wliere 



ka ti 

so then 



ne 

the 



and Ih 

nonka'ti" 



one side 
.if it 



ne 

file 

teio'n- 

its side 



Oterontonni''a'' 

It SapliUK 



the siile 
of it 



e"'s 



ne' 

the 



teio'nho""'t(\s 

its side is tall 



eustoni- 
arilv 



ren'tero" 

he ahides 



Tawi'skaro"' dji' ne' nonka'ti" na"teio'nho"'tes"a" 

where the the .side its side is low 



Flint 
(lee. Cry.stal) 



the side 
of it 



no'k' 

and 



n:i 

that 
one 



ne 

the 



ne . 

the 
that. 



10 
11 
12 

13 
14 



330 IROQITOIAN COSMOLOGY [eth. ann. 21 

w;is that Sapling increased the intensity of the fire liy putting hiekoiy 
harlv on it. Then, assuredly, it beciune a ht)t fire, and then, assuredly, 
the legs of Tawi'skaro"' began to chip and flake off from the intense heat 
of the fire. Then, of course, Tawi'skaro"' said: " Thou hast made too 
great a tire. Do thou not put another piece of bark on the tire." But 
Sapling nevertheless j)ut on the fire another piece of bark, and then, of 
course, the fire became greater. Now the fire was indeed hot. and now, 
too. Tawi'skaro^'s whole body was now flaking ofl' in chert chips. Now, 
too, lie was angry, because Sapling kept putting more bark on the tire, 
and, liesides that, his side of the lodge having only a slight height, he 
had only very little space in which to al)ide. Now he writhed in the 
lieut; indeed. Tawi'skaro"' became so angry that he ran out at once, and 

Nefi' wsfhr ne' Oterontonni"a' wa'hatcie°'howa'na'te'. Oneiino"- 

1 Now verily the It Sapling he caused the fire to It hicltory 

lie great. 

kara" o'hwfi'tciste' ne' wa'hrefit'ho'. Nt-'fi' wa''hi" to'ke"ske' 

^ it Ijarli the he put it oti the Now verilv truly 

Are. 

wa'otcie"'hatari"he"". iieiT tifhno""' W!i"hr tonta'''sawe"" ne' 

o it hot fire became it. imw and \'eril\' there it began the 

Tawi'skaro"" ranieiita'ke' wa'taton'kwa's ne' dji' so'tci' 

-X Flint his leg on it flakes ofTiteratively the where too 

(lee, Crystal) much 

waotcie"'hatari"he"\ Nen' wa"hi' ne' Tawi'skaro"' ra'to"': 

*^ it hot fire it became. Now verily the Flint he itsays: 

(Ice. Crystal) 

"■ So'tcf nasatcie"''howa'nri'to"\ To"sa o'uV sa^e'hwatcistont'ho'. 

O "Too thou it fire hast caused Do not other again thou bark put on 

much to be great. do it it is fire. 

^ No'k^ ne' Oterontonni^'a^ .se'^'^hiV o'k' e"'s sa^hahwa'toi.stofi'tho'. 

i And the It Sapling more only ens- again he bark put on 

tomarily fire. 

Neil' e'"8 wiVhT se"*'ha"' wiVkatcie"'howa"nha\ Nefi' \va''hr 

8 Now cus- verily more it fire became great. Now verily 

tomarily 

to'ke"ske' iotfie"'hata'i*i''he'" nefi' ta'hno"" ne' Tawi'skaro"' nen' 

• ' truly it hot fire is it now and the Flint now 

(Ice, Crystal; 

o'k* dji' niiiaiu'trr wirtaton'kwa'.^ ne' ta\vi'skara\ Neil' o'ni' 

1'* only where just hi.s body itflakesoiTiu the chert (crystal). Now also 

large (is) chips 

ronivkhwen"o"'. Ne' ka'tf ne' Oterontonni'Ti' ne' dji' o'ia' 

he has become The so then the It Sapling the wheri_- other 

angry. it is 

o'k' e"'s sa'hate'ka'te' nefi' ta'hno"' ne' dii' na'teio'nho°'tes'a" 

^•^ just ens- again he it now and the \vher<_' its side is low 

tomarily kindled 

ne' kari'hofi'ni' niionakta'W' niV ne'' ne' Tawi'skaro"' dji' 

l'"^ the it it causes it room is small that the the Flint where 

one that (lee, Crystal) 

nonka'tr refi'tero"'. Nefi' ki" te^iof he"^taken'rie^ Nefi'. ki", 

14 .side of it he abides. Now. I he is rolling about in Now, I 

believe. the heat. think, 

wa"hi' e" na'hona'khwe^'ne' ne' Tawi'skaro"' ne' ia'hriiake"'ta'tci' 

15 verilv there so he became angrv the Flint the he went out of doors 

(Ice, Crystal) at once 



11 



MOHAWK VERSION 



331 



runiiiiii;- inti> the marsh, he there l)r()ke stalks of tlie sedge called "it- 
ciits-a-persoii." Then he came thence on a run to the lodjje, and then 
said: "Sapling-, I now kill thee," and then struck him hlows with the 
stalks he had brought back. So then they two now began to light, the 
one using the stalk striking tlie otii(n- blows. But after a while Tawis- 
karo"' beeame aware that his blows against Sapling did not cut him. 
Whereupon h(> then darted out again, and then w(>nt to get this time the 
sjjike of tlie cattail tlag. So then, as soon as he returneil, he rushed 
at Sapling and struck him t)lows. Again his Ijlows failed to cut liim. 
Then it was thatTawiskaro"" thnl, and then Sapling pursued him. Now, 
of course, they two ran. In every direction over the entire earth they 
two ran. So whenever Sapling saw a yellow Hint stone or a deer horn 
on a high place he would customarily seize it suddenly, and would hit 



o'sa kenta'ke" niia''hatak'he\ e" ia"ha'ia"ke' ne' 

it marsh on so there hu ran. theri* tliere he it ll 



iako'hrc'na's 

it one euls 



o''hontc". E"tho'ne 

it liere 



Kaweiini'io" 

S(» snim as 



At thai 
time 

e'th 

ther( 



tliere he it 
cut off 

neiT e"' tonta'hatak'he" dji' rotino""'sot( 

now (here a^aiu liither when 



a^aiu liither 
he ran 



IheirloMsc 
stands. 



o 



Oterontofini'a" 

■' It SaplinK 



nen wa Kon no . 

now I thee kill." 

sha'ha'wf. Ta', 

So, 



sa'rawe' e"tho'ne" waiu'u'i-o" 

again he at that he it said: 

arrived time 

Ne' kfi'ti' wa''hoie"'ta'iiio"" ne o''honte' w 

The so then he him strnek the it herb tin 



ne 



again he it 
bronght. 

shiiiia'wi' 



nen 

now 



he him struek 
repeatedly 

wa''hi" waiiiateri'io". 

verily (hey two fought 



ne'nc" o'iiontc" 

it herb 



the 
that 



w;i'hoie"'ta'nio"". 

he him strnek re- 
peatedly. 

i;V' nc"'-ke"'' 

not 



No'k- 

And 



Ihe IS It 
that 



after a 
time 

teka'hre'na's 

it it ents 



sa'haiake""ta'tci" 

again he went out 
snddenlv 



ne 

the 

kfi'tr 

so tlien 



non wa 

this time 



n<Mi 

now 



ne 

the 

dji' 
where 

ne' 

the 

dji' 

uiicru 



ne wu'noie"t!i nio ■ . xso k' fi'kure' 

the njjain he it the 

broug^ht 

TiiAvi'skaro"' wiVhat'toke* 

Flint he noticeil it 

(Ice, Crystal) 

i'oir'""thri\ E'tho'ne' in'n' 

he strikes him .\t that now 

repeatedly. time 

onu'tiV ()t<u\vr'"''s;l' no' sa^htik<)"hrr. Ne 

it flag its spike the again he went The 

(reed), after it. 

sil'mwe' o'k' eiiiiTiiVtiikofita'tie' ne' wa'hoie"'tu'nio"\ la*' ha're" 

again he jn^t there his Ijody did not the lu- him struck re- Not again 

returned ' stop peatedly. 

teioton"o"' ne' a^h<)'hrena'nio"'ke'. E'tho'ne^ ne' Tawi'skaro"" 

it succeeded the he him ouuld cut re- At that Ihe Flint 

peatedly. time ilce, Crystal) 

wa^hate'ko". Nefl' ne' Oteroriturmi'Tr wri'lio^'sere'. Nen' 

lie fled. Now the It Sapling he him pursued. Nnw 

wa'iii' wa'tiara'''tate\ 0"'hwendjiakwe'k<)"' na'tontfi'hnitakhe''te\ 

verily they two ran. It earth lis) whole again thence tliey t\vo it 

(iverran. 

Ne' ka'ti' ne' kat'ke' ne' Oteroiitonni'W wjVhatkat'ho' ne' 

The so then the when- the It Sapling he it saw the 



10 

11 

V2 
13 
U 



332 IROyUOIAN cosmology [eth. ann. 21 

Tawi'skaro"" therewith. Customarily ehert chips would fly when he hit 
him. Thus then he hit him as thej- went running. Whenever Sapling 
saw a horn oi- a yellow chert stone he would seize it suddenly and hit 
Tawi'skai-o"' with it. Then after a while he killed him. Now, at this 
time, toward the west, where the earth extends thitherward, there lies 
athwart the view a range of large mountains that cross the whole earth. 
There, so it is said, his hody lies extended. He fell there when he 
was killed. Now, besides, it is plain, when we consider in what condi- 
tion the eai'th is, that when we look about we see that the surface is 
uneven, some jjlaces being high, even ranges of mountain, while some 
are for their part low. This was, of course, done by the two as they 
ran from place to place, fighting as they went. That is the reason 
that the surface of the earth is uneven. 

•|^ okarakeii'ra' onen'ia' ne' te""s ne' o'skeiinoiito"" ona'kara' 

it vellow chert it stone the or the it deer it horn 



2 


ne' 


e"'s ta'ha'hra'kwa 


'te' 


ne' wa'ho'ie"'te\ 


WiVtewato'ko 


' e"'s 


the 


eus- lie it took n]i at 
tonmrily (jnee 




the he him hit 
(with it). 


It chipped off 


cus- 
tomarily 


3 


ne' 


tawi'skara" ne' 


nefi' 


WiVtho'kwa 'te'. 


E-' ka'ti' 


ni'io't 


the 


ohert the 


now 


he hit him. 


Thert- so then 


MO it is 



o 



roie"'tanion'ne' dji' te*hnitak'he'se\ Kat'ke' ne' ii're' wtVhatka- 

■T 1k' him went hitting where they two went run- When- the again he it saw 

ailing ning about. ever 

t'ho' no' ona'kanr ne' te"''s n(»' okavaken'nV onen'ia' ta'"ha- 

the it horn the or thi- it yelluw cht-rt it stone lie it took 

*hra'kwa''te" e"'s ne' waiio'ie"*te\ A'kare' ka'tf nefi' ia'ho'rio'. 

b up at onee eus- the he him hit. After a so then now there he 

tomarily time him killed. 

Ne' ka'ti' non'wa' ne' dji' irrtewatchot'ho's nonka'tr iao'^'hwt'^n- 

' The so then present the where there it sets, the side of it earth 

time at the west it 

djiontie'''to"' e" tetiononta'ro"'hwe' ionontowa'ne"'" teiao"Miwen- 

b extends there there it mountain ex- it m<iuntain it erossrs 

tends athwart large (isi 

djiiak'to"' ne'ne' ia'ke"' raia'tat:Vtie\ E" non'we' ni'hoia'- 

9 world the it is his body extends There thu place his body 

that said along. 

tienen^'o"* ne' nen' .shaiio'rio\ Nen' tii'hno"'' we'ne* ne' 

lU has fallen the now he killed him. Now and it is the 

plain 

te"twriia to're'te" ne' dji' ni'iu't ne' dji' io"4iwendjia'te^ 

11 we it shall consider the where so it i^ the where it earth is pres- 

ent 

e"tewatkat'ho' tekontti'ha'nio"'. O'tia ke' e'neke"' tiio'^'bwen- 

12 we it shall see they differ among Some high it earth stands 

themselves. 

djitVte'. iononta'hro'nio"'. O'tia'ke' e'ta'ke' na ' ne''. Ne' 

18 out. it mountain is in Some low that the The 

ranges. one that. 

wiV'hf ne' nen' sa'te'hnitak'he'se' ronnatcriioiui'tie'.se' ne/ e'' 

1** venlv the time thev two ran about they two went about the there 

fighting 

ni'hotiie'ro"' ne' dji' tekiato"'!nveridjiati'"ha'nio"\ 

^'* they two it did tht whtru two earth ditTrr from each 

ollu-r pluraily. 



MOHAWK VERSION 



388 



Now then, us it wa.s the custom of Sapling- to ti'avcl, ho met a male 
mun-l)oing'. Sapling said: ''What dost thou as thou goestr" He 
replied, saving: " I come inspecting the earth, to see whether it is just 
as I put it forth." Sapling- replied, saying-: "Verily, indeed, this is 
a marvelous matter a))out which thou art now on thy way. for the 
reason that assuredly it was I, myself, who completed this earth." 
The other person answered and said: ""Not at all; for 1 mvsclf have 
completed this earth." Whereupon Sapling replied, saying: " \V(dl 
then, if it l>e so, let it he made plain verily, that thou didst complete 
this earth. He added: "At our two backs, at a distance, there is a 
range of high luountains of rock which is in appearance like a wall, 
so perpendicular are the rocks. Hither must thou move them close 
to thy body. If. perhaps, thou art able to do this, it will be certain 



Ne' ka'tf ne' Oterontonni''a' e"'s ne' dji' te'hotawen'rie. 



The 



so then the 



e" wa'ho'ke' 

there he him saw 



It Sapling eiistoni- 

arily 

oiTkwe'. Wa'hen'ro"' 

Hv it sail! 



lie man-being 

(is). 

ni*satieiv"*hri'tie'r' Ta'hari'hwtVsera'ku' 

-SO thou fjiifst about He answered 

doing it?" 



Oter<)ritonni''a' 

It Sapling: 



••What 



shaia'ta" wa'heiiro"": 

lie it said: 



the he one person 
(the other I 



'Sewakatke"'se"ha'tie'. Katoke"'-ke"" ni'io't ne' wako"-hwcrulii- 

" I it eoDie again viewing. Fnelianged is it so it is th 



a'tato"'." Ta'hari"hwa"sera'k()' ne' 

extant." He answererl tlie 



Oterontonni":V 

It Sapling 



I it earth liave caused 
to be 

wa'hrMTro"": 

he it saifl: 



" Iori'hwane"hra'kwfi"t w;i''hi' 

■■ It matter is marvelous verilv 



I 



a'se'ke"" 

because I 

(it is) 

Tonta'hata'ti' 



wa'"hr waks"o"" 

verilv 



I liave fin- 
ished it 



ne 

the 



lie 

the 



dji' 

where 



here 
it is 



iu\satiere"*hiVtic\ 

so thou it rome.'^t doing, 

io"iiwrMldjia'te\" 

it earth (is) present." 



Theiu-e Again be 
replied 



ne' 

the 



shaia'ta" wa"hen'ro"": '■la''te"". I"' se"' 

e one person lie it said: " Not at all. I in- 

)ther person I litis) deed 

-wako"'hwendjis"o"'." E'tho'ne' ne' Oterontofmi"a' tonU'hf'iTro"": 



I it earth have finished.' 



At that time the 



■Niiie^'nio". kia'a'.sa", kato'kc"'ne" 

' So there now. come. let it be shown 



It Sapling 

a'shl'ke"- 

if it may l)e 



again he >-nid in 
reply: 

to'ke"ske" i'.s 



truly 



thou 

It IS 



e sas o ne ke 

thou it mayst the here 

liave made it is 

nonka'tr e*' 

the side of it there 



io"*hwend]ia'te\' 

it earth is present." 



Wa'hen'ro"': 

He it said: 



■ Tson'ni 

'"At our twci 
baek{s) 



there it where 
stands out 



tiionontata'tie' otsten'riV o'neke"" tiiot'te' dji' 

there it mountain it rock high 

extends along 

ni'io't ne' dji' tewa'.so""tote' e" niiottakwaiV'sio"' ne' dji' 

so it is the where it is a standing thus .so u is vertii-al the where 

wall 

teiotsten're'. Ka'ro' tciiftak'ttV e"teskwi"te\ To'kiV e"skwe'nr 

it rock is present. Hitl 



thy bodv beside 



thou it shall move 
hither. 



thou Shalt be 
able to do it 



9 
10 
11 
12 
13 
14 



334 



IROyUOIAN COSMOLOGY 



[ETH. ANN. 21 



that thou didst indeed complete this earth: if thou wilt only speak, 
tellinsi' that mountain range to move itself liitiicr.'" He added: 
"Now do it then." Thereupon the othei' person said: "Thus 
it will, I think, eonie to pass."' Then he called out, sayino-: "Come 
thou, yon mountain range, move thyself hither. Do thou stand 
beside my body." But the mountain range remained there; the 
mountain was still there unchanged. It did not move thence. Sap- 
ling spoke and said: "There, that is exactly what I have b(>en say- 
ing, that thou hast not established this earth." The othei- person 
again i-eplied. saying: "Well then, let it become evident, if it be 
true, that thou hast establislied the earth. Come then, do thou move 
that rock mountain hither.'" Sapling replied and said: ■"Thus then 
will 1 do." Thereupon he called out to the range of mountains. 
He said: "Come, move thyself hither." Then, verily, it moved itself 



to'ke"ske'. ki". 



truly, 



I 

think. 



wsfhr 

verilv 



i'so' so"*hwendjis"o" 



thou 
it is 



thou it earth hast 
finished. 



Ne' 

The 



OR' 

just 



ne' 

the 



onte'sata'tf ne' ka'ro" aofitont'kwi'te' ne' thoi'ke"' ionontata'tie"." 



hou shalt speak the hither it itself should move the 



Wa'hen'ro"': 

He it said; 



■ Nefi' 

• Now 



ka'ti'." 

SO then." 



E'tho'ne' 

At that time 



that it is 

wa"hr 

verily 



it mountain ex- 
tends along." 

ne' shfiia'til' 

the he other per- 
son (one he 
body.) 



nisenon'tate' ka'ro' 

there thou art a hither 

standing mountain 



10 
11 
12 
18 
14 



wa'hen'ro"': " E"', ki*', ne"ia'we"'ne\" E'tho'ne" ne' 

he it said: "Thus, I so it will come to At tliat time the 

think. pass." 

ia'hata'tr wa'hen'ro"': '' Hau'', thoi'ke"* 

thither he he it said: "Come, that it is 

spoke 

kasat'kwi'te'. Kia'tak'ta' e" te'sta'ne'." No'k' e" tiionon'tate' 

hither do thou My body there do thou stand." and there thereitmonn- 

thyself move. beside tain stood 

kato'ke"' ne' ni'io^t ne' e'' tiionon't:lte\ la" ka'ro' tetiotkwi'to"'. 

unchanged the so it is the there there it niouu- Not hither it itself lias moved. 

tain stood. 

NeiT wa"hr ne' Oterontonnr'a' ta'hata'tf wa4ien'ro"': "Ta', 

Now verily the * It Sapling thence he he it said. "So, 

spoke 

ne' wa"hr cika'to"", • Ia"te"' se"' wa"hf i'.se' teso"'hwendjis'V\" 

the verily wherelhave Not at all in- verily thou thou earth ha<t tinished." 

said. deed (it is) 

Ne' shaia'ta' toiita'hata'tr wa'hen'ro"": "To', ka'tf kato'ke"'ne' 

The he other person again he replied he it said: "Well. so then let it be shown 

lone he body) 

t^'ke^ske'-ke"^ ne' i'se' so^'hwendjis'^o"'. I'se' kiiVasa" ka'ro' 

truly is it the thou thou earth hast finished. Thou come hither 

kas'kwi'te' thoi'ke"' tetiiotsten're'.'' Tonta'hata'ti' ne' Oteronton- 

He spoke again the It Sapling 



hither dn thou it that it is 
move 

ni"a^ 



wa'heii'ro"': 

he it said: 



there it has set 
rock(s) up." 

• E" ka'tr 

■' Thus so then 



ne" kiere . 

so I it shall do." 



ia'hata'tr ne' dji' tetiionontata'tie\ wa''hen'ro" 



thither he 
spoke 



there it nKumtain 
extends along. 



he it said: 



E'tho'ne' neii' 

At that time now 

'*■ Hau'', ka'ro'' 

" Come, hither 



HEWITT) MOHAWK VERSION 835 

thence. Close to his body, iit his buck, did it conic to ii standstill. The 
olitf cx'cn liyhtly i;nized his shoulder blades. Then Saplinj;' said: 
" Now turn thyself aroiuul to the opposite side and look where 
the nintje of mountains is." Whereupon he turned about and the 
rock struck his nose and, as to him, his nose became awry. Then at 
that time he spoke, saying: "Truly, indeed, thou hast estal)lished this 
earth here present. It was not at all I who did it. If, tlii>n, thou wilt 
consent to it that I may live, I will then ever (!ontiime to aid thee. I 
will protect at all times thy people who are to dwell on this earth." 
Sapling replying .said: "Truly it shall thus come to pass. Mask 
shall mankind ever call thee, and also (Jrandfathei-." 

Then, verily, during the time that Sapling was again traveling to 

kasat'kwi'te'." E'tho'ne" ka'ro' tont'kwi'te'. Raia'tak'ta ra'shoTi'- 

hither (It) thou tliyst^If At thai tinu- hither it itself moved. His hody heside his 1 

luove." 

ne' e" wa'tka'ta^ne' ne' dji' ionontata'tie'. Wa'ho'so"nie""to"'- 

baek there it stood the wliere it mountain ex- It liis shoulder blades 2 

at tends alonp. grazeti 

sere' ne' dji' teiot.sten're'. F^'tho'ne' ne' Oterontonni"'a" 

tlie where it rock has set At that time the It SapliiiK r» 

up. 

wiX'hen'ro"': ''Nefi' te'satka'r'hute'ni'. LVsatkat'ho' ne' dji' 

he it said: "Now do tliou thyself turn Thither do thou the where 4r 

around. look 

niionontata'tie'." E'tho'ne' neiT wathatka'riiate'ni" taiino""' 

there it incMnitjiiu stands ,\t that time now he himself turned around and 5 

up aloUK."' 

wa"tiotstenro'ie"'te" ne' ra'niofi'ke" tiiiino""' wiVha'nionsakaren're' 

it him roek struek the his nose on and his nose beeame awry (J 

e'tho'ne" tethota'tr wa'hen'ro"', ia'ke"": 

at that time thenee he spoke he it said, it is said: 7 

"To'ke"ske' WiViif i'se' .sa'so"' ne' dji' io"''hwendjiri'te". la" 

"Truly verily thou thou it hast the where i I earth is present. Not 8 

it is finished 

i" te'ke"'. To'kat ka'ti' e"'sathon'tate" ne' idvon''heke' 

I it is. It " .so then thou shall consent the I should live '.) 

e"koriienawa'se"heke' kti'ti'. E"tekhe"nhe"hatit'''seke' ne' .soilkwe'ta' 

I thee will continue to aid so then. I them will go about protecting the thy people 2.0 

ne' e"ienakere'nionke' ne' dji' io"'hwendjia'te'.'" Ta'hata'ti' ne' 

the they shall dwell in groups the where it earth is present." He spoke the 11 

Oterontonni"'a' wa'heiTro"': "To'ke"ske' ki"' e" n(''>"ia'vvt"'""ne'. 

It Sapling he it said: "Truly. I thus so it will come 12 

think. to pass. 

Akon'wara" ne' on'kwe' e"iesana'to"'''khwake' neiT tii'hno"" 

It JIask the mau-lieiug they thee it will use to indicate now anil |3 

(human) 

onkwa'sot'ha' o'ni'." 

our (Grandfather also." 14 

Ne' ka'tr wa"hi" ne' Oterontonni"iV ne' dji' na"he' wa'thata- 

The so then verily the It Sapling the where it lasts he traveled 15 



na' 


ne". 


Ta' 


that 
one 


the 
that. 


So, 



336 IROQUOIAN COSMOLOGY [eth. ann. 21 

inspect anew the things that he liad finished on this earth, then 
lie saw anothei- iiiah' man-being. He addressed him, saying: "What 
art thou doing on thy way?" The other said: "It seemed that it 
became necessary for me to see thee." Sapling- replied: "That is 
undoubtedly true." The other person answered and said: " I desire 
that thou shouldst consent to permit me still to live. If thou wilt 
then consent to what I say, 1 will give assistance to thee; I will watch 
over their bodies, and 1 will also give them life and support and, 
moreover, I will continue to defend mankind, whom thou wilt cause to 
dwell on this earth which thou hast completed." Replj'ing. Sapling 
said: "Let me see what kind of power thou hast." Thereupon the 
male man-being, whose name of old is Hi'no"' [Thunder], started 
upon a run and went up into the clouds. Now, verily, rumblings were 

wen'rie" ue'ne' shotke""se"ha'tie' ne' dji' iie' ho'sa'an"ho"" ne' 

the that again he it went about the where the he them made the 

viewing 

dji' io"'hweridjia'te' e" ka'tf o'isV ne' ron'kwe' wa'ho'ke"'. 

where it earth is present there so then other the he man-being he him 

It is (is) saw. 

E'tho'ne' wa''hi' ne' Oterontonni"a" wa'heii'ro"': "O" 

*> .\t that time verily the It Saphng he it said: "What 

is it 



1 

2 



11 



13 

14: 



nisatiere'"ha'tie'r' Wa'hen'ro"' ne' shaia'tii": "Wa'tewakato"- 

just thou art going about Heitsaid the otherperson: "It mebecame necessary 

doing?" for, 

'hweiidjio^'se' ki" ne' akofi'ke""." Wa'hen'ro"" ne' Oterontonni"a': 



I the I thee should Heitsaid the It Sapling: 

think. see." 

"To'ke"ske' wa'^hi"." Tonta'hata'tf ne' shaia'ta" wa'hen'ro"': 

"Truly verily." He spoke in reply the olher per- heitsaid: 

son 

"I'ke're' a'sathon'ttite'-ke"' ne' ako'n'heke\ To'ka't ka'ti' 

7 "Jitdesire thou shouldst con- eanst the I live .should. If so then 

sent to it thou 

.sathon'tato'"' dji' nii^ho'te"' ka'to"' e'^konie'nawa'se'. E^kheia'- 

^ thouitconsentest where that kind of I it say I thee will aid. I their bodies 

to thing 

ta^niko"'ra're"' ne' o'lif ne' e"tekhe"nhe' nen' til^hno"'' e^kheia'- 

y will watch over the also the I them will protect now and I them will 

taken'he""hake" ne' on'kwe' ne' e":sheiennak'eratste' ne' dji' 

10 continue to aid the man-being the thou them wilt cause to the where 

(human) dwell 

io"'hwendjia'te' ne' dji' wa'so"4iwendjis'^a'/- Tonta'hata'tf ne' 

it earth is present the where thou earth hast completed." He spoke in reply the 



Oterontonni"a' wa'hen'ro"': ''To', ka'ti' katkat'ho' ne' dji' 

-L^ It Sapling he it said: " Well. so then let me see it the where 



nisa'shatste"'sero'te"'r' E'tho'ne' ne' ron'kwe', Hi"no'*' ni*ha'- 

thy kind of power?" At that time the he man-being. The such (is) 

Thunder 

.senno'te"' ori'hwakaion'ne'*ha , wathtl'ru'tate' e'neke"' niia'ha're' 

hie name in the manner of the he ran high there he went 

ancients. 



HEWITT] Mi>HAWK VERSION 837 

hetird: it tiuiiuU'red in tiie clouds, and lio-htnini;s were also emitted, 
and moreover many flashes shot forth, seemine- as thoiii;ii only one 
from their rapidity. So then the man-being descended again where 
Sapling was standing, and he said: '"Now assuredly thou didst see 
what kind of powt>r 1 have." Sapling, replying, said: "It is true 
indeed that thou art al)le to do just as thou didst tell m*^ not long ago." 
Then lie continued: "Art thc)U aide to cast water hahitually on this 
earth as the summers coined" The other answered, saying: "lam 
able to do so." Sapling said in reply: "So then let me see how thou 
wilt do this." The other person replied: " Yo"; so lie it." Now he 
again ascended on high where the clouds are present. Now then 
again it thundered, and besides, the lightning tlashed, and the clouds 

otsa'tako"'. Nen" wa'"hi" wa"tio"to""hri'rere" ne' otsa'tako'". i 

it cloml in. X.iw \erily it rumblL-rl tlif it floitii in, 

wa"ka'we"i'e" ne' o'ni" ne' teweiinere'kara'iiwav-. nen' tii'lino""' ^^ 

it si>i)ke tlR' also tlif it li^litenud I it winliL'd I, ii(iv\ and 

w;i"ote"serontie"'sero"", nakwif o'k' sha'ka' ia'hoiTni". Ta'. 3 

it shot stnikcs repeatedly. the very cmly it i> lliere it made it. Sn, 



4 



o'tho'iic' ih'mT t(>rit!rh:its'in''"'t('* iie' iTnl'kAvf. r"' sti'rawe' tlji' 

(it Iliat liuu- in>\v lie Htiain cjimi' 'lowii the lie nijiii-ln-int,'. ilu-r«- JiKJiin lie wliert- 

arrived 

iioii'we' lie' Oterontonni'Ti" ur'nite". nen' tuimo""' wtVhen'ro"': 

placo the It Sapling jiisl lu- im'W iiinl \u- it sai<i: " 

stumU. 

'* Nen' wri'*lii' wtVsutkut'ho' "lii' ni\vak(^'sh:it.ste'"sero'te"'.'* ,. 

'■ Now vtTily th'Hi it (li<]st st'«.' uhcrr sncli iii> kind of powt-r lisi." 

Tuntjriuitu'ti' ne' Otero ritofmi'Ti" wu'hen'ro"*: ■*To'ke"ske' wfi'^bf j 

Hc" spokr in r<'ply the It Sapling lit.' it said; "■Truly verily 

sakwe'nio'" ne' e'' ne"*'siere' ne' dji' nu'ho'te"' wfiVsekhro'n" ^ 

thou art able to tlie tliii- vn tliou wilt the wlien- ituit kintl oi thoii nie did^t lell 

do it d.. it Ihiim 

i\v' <)"'w:Vte]\" No'k' ion.sa'ho-n'ro"': " Siik\ve'nio""-ko"* ne' ^ 

the not Ion i,' ai^o," .\iu\ further lie it said; ■■ Thou art aide is it the 

just now to do II 

e"'.strhnekoritie'sek(*' ne' dji' i<)"ii\v(''rKljiji'te' ne' dji' -. 

thou shalt east water the w here il earth is present tin- w here 

hahitimljy 

\v:ike""nhutt^'ni()"' T' Tontirluitu'ti" ne' siiuia'ta' wa'iien'ro"': 

it .summer is present He spoke in reply Ihr uther person he it said 

j)Iurally?" 

*' Wfikkwe'nio"'." Tufitaiien'ro"' ne' Oterontonni'Ti': "To'.. . .^ 

"1 it am able to do." He said in reply the Itsapliny: 'Well. ~ 

ka'tr katkat'lio" dji' ne"''siere\" Tofita'luita'tf ne' slifiia'ta' 

so then lit me see it w luri- so tlioii it u ill He spoke in re]»ly the one he per- ^'-^ 

do." son (is) 

wa^hen'ro"': **Io''.'" E'tlio'n*'' neii e'neke'" niionsa're^ dji' 

he it said : '-So be At that now hitili there asain where 

it." lime he went 

non'wr* tiiotsa'tare'. Nen' a're' \va'"lii' saka'we're' nT'iT -, ^ 

the place there it cloud Now aKaiii veril\ again it spt)ke now 

is present. 

■21 ETH~03 '2-2 



338 IROQUOIAN COSMOLOGY [eth. ann. 21 

became thick, and hesidew this they became biacli. The!i it came 
forward, from the sea did it come over the dry land, raining as it 
came. It was marvelous as it came along. Then of course th(> rain 
passed. Then he again returned to the place where Sapling was 
moving about. So then Sapling spoke to him, saj'ing: ■'AVhatthou 
art able to do is satisfactory. So it will indeed come to pass. It shall 
follow closely the course pointed out in thy request. So now, indeed, 
it will l)e thy duty to travel continually, for it was thou thyself that 
requested this. Do thou not then ever fail to do thy duty. Thou 
must, of cour.se, ever be vigilant; it' at whatever time it be there come 
dangers to the lives of men because great serpents move from place 
to place in the depths of this earth and also in the sea; if it come to 

ta'hno""' tewe,nnere'kara"hw;i's neii' tii'hno""' wa'ke"tsatate"s"ha"ne' 

•^ tind it lightened now and it elriud became tliielv 

(it winks) 

nefi' tii'hno"" wa'ka'hon'tci'ne'. E'tho'ne' neiT tofrten'tr 

-^ now and it Itlael; became. At ttiat now tiience it 

time started 

kaniatara'ke' takaie"'ta''kwe' o""iiwendiiathefi"ke' noiita'we' iokeiino- 

o 

'-> it lalie on it entered it dry land (tn thence it it moved 

thereby came 

ro"'ha'tie'. lone'hrakwa"to""ha'tie". Ne' ka'tf wa"hi' e"tkenno- 

•X raining It goes along niarvelously. The so then verily it 

along. 

ra'sero"hetste'. E'tho'ne' nefi' e'' sa'rawe' dji' non'we' 

'"* rain pa.ssed. .\t that now there again he where tlic place 

time arrived 

ni"rc'se'' ne' ()terontofini"'a'. Ta', e'tho'ne' ne' Oterontoilni"';!' 

t* he is going the It sapling. So, at that Ihe It sapling 

about time 

tethota'ti' hawen": "•Tkriie'ri' ne' dji' ni'io't ne' dji' 

* thence again lie it said : "It is proper the wheri.- so it is ilie where 

lie spoke 

sakwe'nio"". E"' ki"' nt>"ia'we"'ne" e"tioiane"'iiawe' ne' dji' 

" thou art able There, I so it will it manner will follow the where 

to do it. think. happen oi it 

ni'io't ne' dji' wa'seri'hwanon'to"'. Nefi' ka'ti" wa'"hi e" 

^ so it is the where thon matter hast Now so then verily thns 

requested. 

ui'se" ne"io"'to"" dji' tr^""satawf'ririe"hake', ;i'se"ke"" i'se' wa"hi' 

10 the so it will lie- where thou shalt keep traveling because thou verily 
thou come about. 

e" ni'io't dji' wa'seriiiwanofi'to"'. To''sa" ka'ti" nonwen'to", 

11 thus so it is where thon matier hast Do not -so then ever 

requested. do it 

kas:i"seren'no"'te\ E"'.se'niko""rarake' wa"hr to'ka kat'ke' 

i^ tlioii be remiss. Thon it shall watch evpr verily if some- 

time 

teioterie"'tha'ra't:vne' ne' on'kwe' dji' iako'n'he\ aVse'ke'"' 

lo it IS mind-entariKliiiti ilie inanbeings wliere they are becau.se 

(human) living. 

teionatawen'rie" o'niare'ko'wa' ona'ko"' ne' dji' io"'iiwendjia'te' 

-'■'* they do travel it great -serpent in.side the where it earth is present 

no'k' ho'nT ne' kaniatara'ko". Ne' \vri'"hi' ne' to'kfft kat'ke', 

-*-'^ and also the it '^ea in The \erily Ihe if some- 

lime 



MdHAWK VERSION 



tvsd 



pass that at .soiiic lime these "ivat serpents desire to seize people as 
they severall.y travel from phxce to place, thou must at oiiee kill such 
serpents, and when thou killest them, they will l)e that on which 
thou shalt feed. Other animals also, equal in otkon orenda [mal(>lic 
magic power]" to these, all such shall fare like them. Thou wilt 
ever have these to watch — have these as thy adversaries. Now then, 
of course, I have tinished this matter. Now then such is the otticti 
thou hast assumed. Mankind will name thee "'Our Grandfather- 
whose-voice-is-customarily-uttered-in -divers-places. ■■ Then, inde(vl, 
they two parted company. There the legend ends. 



ne' oMiiare'ko'wa" e"we"'re" 

the it serpent great 



e"iakc 



ne 

tin- 



on'kweiuj'ku"" nc' 

Iteople liie 



.Koie na 

it it will it one will 

(le^ire it seize 

dji' te"iakotawenrie''h;lke" i'se" iokofita'tie" e"'seri'io". no'k' ne' 

wliei-e they \\'ill keep traveling thon it follows at timu it slmtt jind (Ik 

about once 

nen' e"'seri'io' ne" i'se" e"son'he'kwe""hake 



thou it slinlt 
kill. 



now thou it Shalt 
kill 



Tekontiia'tate'nio"" 

that thon thou slialt eontinue to li\e Tliey (z. ) bodies have sev- 

onr it is thereby. erally dilTerent 

o'ni" ne'ne' sha"teionnat'ko""se" " akwe'ko"' ki"' sha"te"io'to"'iiakt>". 

alike so it shall coiilitule 
to Ije. 

te"'sewa'hnio'take". 

\ e shall be adversaries 
liabituallv. 



also 



I'se^ 



the 
that 



na 



Thou the 

that 

NeiT 

Now 



eqtiallv thev are otkon it all. 1 

think. 

ne" ('''"'sateri'hwaii''nni"'hake" ne' 

that tliou thy task shall liave il Ihe 

one habituall.v 

ka'tf wtViii" wa'keri'ho'kte"". Nt^iT 

s(i then verilv I matter have eiuled. Now 



ka'ti 

so then 



ni .se e 

the thus 

thou 



ni'io't dji' wtVsateri'hon'te"', Ne' oii'kwe" e"ie.sana'to"'"kliwaki 

Ko It is where thou it duty art eharged The luan-being 
with. ihnman) 

ne' "Raksot'ha' ne' Raweiinota'tie'se"."' 

the 



they shall continue i. 
name tliee 



the ■■He my grand 

father is 

E'tho'ne" wa'"hi" nen' 

.Vt that verily now 

time 

E'tho' nika'kares. 

There so it legend is 

long. 



His-voiee-gops-about 
souiuiiug. ■ 

ton.sakiatekha">i" 

they two separated. 



8 
9 

10 



"See p. 224 ami Orenda ami a Dufinitioii »i[ Rfligiou, by J. N. B. Hewitt. Am. .\nthropologisi (N.». ), 
vol. 4. p. 33, 1902. 



CUREAU OF AMERICAN ETHNOLOGy 



TWENTY-FIRST ANNUAL HEPUKT PL. LXIV 




WILLIAM HENRY FISHCARRIER, A CAYUGA CHIEF lAGE 88), CANADA 



BUREAU OF AMERICAN ETHNOLOGV 



TWENTY-FIRST ANNUAL REPORT PL LXV 




ROBERT DAVID ' GADJI-NONDA'H E' ', A CAYUGA CHIEF, CANADA 



Bureau of American ethnology 



TWENTY-FIRST AfgNUAL REPORT PL. LXVI 




l^ro 



WILLIAM SANDY, 
WILLIAM HENRY FISHCARRIER, 



ALEXANDER HILL, 
ROBERT DAVID 



BUREAU OF AMERICAN ETHNOLOGY 



VENTY-FIRST ANNUAL REPORT PL LXVIl 




WILLIAM SANDY .BORN FISHCARRIE 



Ri, CAYUGA WARRIOR, CANADA 



BUREAU OF AMERICAN ETHNOLOGY 



TWENTY-FIRST ANNUAL REPORT PL. LXVIII 




JOHN BUCK, ONONDAGA CHIEF AND FIRE-KEEPER, 
CANADA 



BUREAU OF AMERICAN ETHNOLOGV 



TWENTY-FIRST ANNUAL REPORT PL. LXIX 




WILLIAM 



WEDGE, CAYUGA HEAD CHIEF AND FIRE- 
KEEPER, CANADA 



INDEX 



AaltA iralt'mity.cen'monios celebrated by. _.■• ' 
Abbreviated katcina dances, description 

of r>t] : 

fraternities taking part in 2'^ i 

See Soyohim kateinas. 

Aliote. appearance of, in Paliiliikonti n2 ' 

in Powamii festival 'M^ ' 

description of 9^i 

Ahiil. advent of, in Powamu festival 'AS-'Art 

common derivation of Ahiilani and 12'J 

description of. in representations of 

Hopi kateinas G7 ( 

identity of. with Tawa \vu«itaka 28.122 ' 

wilii Wiiwiiyomo 2S 

participation in Powamu festival t>y.,. tw 

regular appearance of 17 I 

relation of, to the Kateiua elan 65 ] 

resemblance of. to Pautiwa 59 | 

similarity of acts of. to those of Pan- ! 

tiwa 2(; j 

Ahnl katcina. substitution of, fur Ahiilani. 122 ] 
Ahiil mask, resemblance of, to tliat of Wii- | 

wiiyomo 05 | 

Ahiilani. appearance of, in Soyalnha 24 j 

common derivation of Ahiil and 122 ! 

connection of . with sun worship 122 , 

description of 121, 122 ' 

personation of sun god by 21 

Soyal katcina. derivation of 124 , 

substitution of, by Ahiil 122 

■ Ahvilti. derivation of Ahiil and Ahiilani 

from 122 

Aiwahokwi. identity of 20 ! 

Alaska, lictd work in ix, xii 

Algouquian dialects of Nova Sc(*r:a and 

Cape Breton x i. x x i v 

Algonquian languages, comparative vocab- 
ulary of XI, XXIV 

Alo mana, derivation of 125 

description of los, 1U9 

Alosaka. derivation of 125 i 

description of 121 | 

Hopi germ god 24 i 

Sec Muyihwu. 

Alphabet used in spelling Hopi names 126 \ 

Altars, absence of, in buffalo dance ;io ^ 

in Pamiirti 26 

in Tawa Paholawu 31 

in winter Lakone Paholawu 89 

appiearance of. in Hopi festivals 57 

in house of the Patki clan 29 

in Pamiirti festival 2S 

in representationsof Hopi kateinas. 2S ; 

in Soyaluna 25 , 



Page 

Altars, use of, in Hopi festivals 55, 5t; 

American aborigines equally divided in 

culture stages xxii 

Amulet, appearance of, in pictures of Hopi 

kateinas 101 

Ana. derivation of 125 

Ana katcina manas, ceremonial grinding 

of meal by 49 

Ancient-bodied, a female man-lteiug in Iro- 

<inoian cosmology 22.S 

Ancient clan masks, description uf 1U9-112 

ownership of l(i9 

Ancients. Hopi, personation of it; 

.SV/' Kateinas. 

Animism, significance of 15 

Anklets, appearance of, in representations 

(if Hopi kateinas tlK 

Ankwanti. appearance of Hahai wiiqti in.. tlM 

appearance of AVu]iamau in 91.92 

Srr Paliiliikofiti. 
Announcement daysof Hopi elaborate festi- 
vals 20 

Anote, ceremony led by (19 

(.'itoto helmet kept in house of 95 

Kast mesa Nataeka masks of Toljacco 

clan kept by "0 

ATitelopc kateinas, association of. with 

K wewu 1U3 

Antenn;x- in pictures of Hopi kateinas si 

Ahwuci, personation of. in Tcivato kiva... 30 

An wiienaeo taka, derivation of 125 

.\fiya, dance of Anya kateinas at W'alpi 

callerl 45 

Anya katcina manas, description of 9o,94 

Anya katcina masks, resemblance of, to 

Hokyafia 94 

Anya kateinas, aiipearanccoi.in >lraniatiza- 

tion of growth of corn '.i:i 

in picture of the Nakopan hoya 117 

dance of, in Paliiliikonti 50 

introduction of. by J*atki 15 

probable derivation of, from Patki dans 94 

public dance of, in Walpi i)laza 54 

resemblance of, toZnni Kokokei 94 

Anya manas, similarity of masksof. tothose 

of Soyal manas 21 

resemblam-e of nmsksof. tothose of Sio 

manas 107 

Apache kateinas among Hopis 17 

AjK' in Iro(|uoian cosnuilogy 214 

Argentina, lield work in ix 

Arizona, tield work in ix.xi, xviii 

Armor, find of European X 

Armstrong, .lolm, annalist _ i;',7 



842 



INDEX 



Arrow, appcuraiiuc (►f, in iiictures of Hopi 

katoinas r>l . 

lifl, fi9, 72, 76. 76. 78, 81. S2, 90, 91, 
98.99. 103, ]Ofi, 108,110, 111, 113 

use of. by Hopi katt-ina^ 85. 8(3 

Arrow clan. .'^Vv Pakab elan. 

Artificial flowers, appearance of, in apparel 

'if Hopi katcinas 8.^ 

A^a clan 61, 02 

affiliation of. with Zniii 29 

celebration of advent of katcina.s of, in 

Pamiirti ■')7 

dramatization of return of ancients of. 16 

house of, display of masks in 28 

entranceof Pamiirti procession into. 27,28 
introduction of East mesa Natackas into 

Tusayan by 71 

katcina return dance of the 62 

Kokopelli introduced Ijy 80 

origin of 20 

participation of, in Pamiirti ceremony. 21 
representation of return of ancients of. 20-29 

Atocle, derivation of 71, 12o 

description of 75. 70 

participation in PowamCi festival by... 07 
Aurora Borealis, a man-being in Iroquoian 

cosmology 150,17 

Avatc hoya, appearance of, in connection 

with Humis katcina, in Pamiirti. 

Awatobi. certain monsters derived from... 

germ god of 

introduction of Owakiilti into 

massacre at 

people of, migration of, to the Middle 

mesa 

representation of Deer katcinas from .. 
See Pakab elan. 
Awatobi maid, birth of child bv 



2, 175 



71 
38 
58 
74 

104 
103 

10-1 



meeting of Alosaka with 121 

Awatobi Soyok taka, derivation of 71 

description of 7-1 

participation in PowamCi festival by ... 67 

Awatobi Soyok wiiqti, description of 75 

participation in Powami"i festival by... 67 

Aya. de>^cription of 114 

Aztec picture, suggestion of. by picture of 

Kwahn 77 

Badger clan, connection of, with Pamiirti . 27 
mask used in personating Nakiatcop 

possessed by SQ 

See Honani clan. 
Badge. See Tiponi. 
Bandoleer, appearance of, in pictures of 

Hopi katcinas 91. 

97-99, 104, 106-108, 111, 120 

Barbarism characterized by male de-scent., xxi 
Bars, symbolic use of, in decoration of Hopi 

katcinas 75 

Barter katcinas. distinction of, from Huhuan 83 

Bartlett. J. R.. Seri vocabulary obtained by. xxv 

Basket, use of, by Hopi katcinas 73,74 

in distribution of beans in Hopi cere- 
monies 70 

in Lalakoilti festival 58 

Basket dance. Src Lalakofiti. 

Basket dance of Rain-cloud clans 22 

Basket dances, Hopi 22, 23 



Page 
Basket plaques, appearance of. in pictures 

of Hopi katcinas 122 

use of, in Slasaiu'i ceremony 37 

Basketry, Hudson collection oi xxxiii 

Beak, appearance of, in p ctures of Hopi 

katcinas 67, 78-80 

Bean, a female man-being in Iroquoian cos- 
mology 174 

Bean katcina. Sec Muzribi. 

Bean-planting, mention of 22 

Sec Powamu. 
Beans, appearance of, in pictures of Hopi 

katcinas 68. 101 

in Hopi ceremonies 31,39,70,81 

Bear, a man-being in Iroquoian cosmol- 
ogy 174. 303 

See Honau. 
Bear clan, introduction of katcina by mem- 
ber of Ill 

Bear family of Hano. mask owned by 112 

Bear family of Walpi. similarity of mask of. 

to that of Ke Towa Bisena 112 

Bear katcinas, personation of. in Hopi fes- 
tivals 41 

similarity of symbolism of, to those of 

the badger 95 

Bear paws, appearance of, in pictures of 

Hopi katcinas 95. 112 

Bear skin, appearance of, in pictures of 

Hopi katcinas 112 

Beard, appearance of, in pictures of Hopi 

katcinas 72, 84, 80. 88, 99, 110-112 

Beast gods definition of 135 

Beaver, a man-being in Iroquoian cos- 
mology 174, 202, 287, 315 

Bee, imitation of. by Hopi katcinas 81 

Beings not called katcinas, description of. 118-121 

Beings, primal, in Iroquoian thought 135 

Bell, appearance of. in pictures of Hopi 

katcinas 89 

ringing of, in Hopi festivals 37 

use of, by Hopi katcinas 77 , 

Berendt, C. H., Mayan studies of xxvi 

Bird calls, imitation of. in Hopi festivals.. 43. 

49, 88 
Bird dance, performance of, in Powamil 

festival 25 

in Soyaluna festival 25 

Bird effigies, appearance of, in Hopi festi- 
vals 49, 88 

Bird's head, appearance of, in pictures of 

Hoi>i katcinas 77 

Bird tracks in Hopi katcina pictures 87 

Birds,imitationof flight of, by Hopi katcinas. 78 

personation of, in Powamu 32 

pictures of, in Hopi festivals 41,42 

representation of. by Hopi katcinas 79 

representation of, in Hopi festivals 47 

representation of sun bj' 122 

representation of sun god by 24 

worship of 29 

Bison, connection of Calako horns with 110 
imitation of hunt of, in Hopi festivals . 31 
Src BuiTalo: Mucaias. 
Bittern, a man-being in Iroquoian cosmol- 
ogy 179, 285 



INUKX 



343 



lid 

.SI 

■J. Hi. !T 



Page 
Bluok Bass, a man-being in Troqnnian ens- 

mology — '^ 

Blanlift, appearance of. in llopi liateina 

lepre^entations 

worn reversed by Hopi kaleinas 

nse of. in Hopi festivals ... S7. JO, 
Blindness, assumption of, by Sumaikoli — '.)0 

Bluebird In Iroquoian cosmology :'■! 1 

Boas, Franz, new Chinook texts of x.NVii 

Body of Zephyrs in Iroquoian cosmology . . •^')n 
Bogies, occasional visits of, in Walpi I'o- 

wamfi festival "1 

Bow, appearance of, in pictures of Hopi 

kateinas (il , 72, 76, 79, SI, 

.S2, 90, 91, 9S, 99, IflS. 100, 10.1, 111,11a 

nse of, by Hopi kateinas 7.S. .si; 

Bowls, appearance of. in pictures of Hopi 

kateinas *a 

Kfd;le. common design in modern V'< 

Bows and arrows, distribution of. in Po- 

wamd festival 31 

Bread, imirriage, reference to 2iB,2i;4 

Breath, as a source of conception 16" 

n.se of words meaning, to represent 

spirit power 1.^ 

Bridge of stone in Iroquoian cosmology ;U2 

Brinton, D. G., Mayan Dictionary trans- 
ferred to Bureau by xxvi.xxvii 

Brush. apiH-arance of. in pictures of Hopi 

kateinas 93 

Buck, .lohn, Onondaga chief and fire- 
keeper, annalist i:iO 

Buckskin, appearance of, in pictures of 

Hopi kateinas.. 00.98,102,108,111,121 
decorative use of, in Pamiirti festival .. 28 

use of, in apparel of Hopi kateinas 72, 

73, 79. 8.5, SO, .S7. 94 
in making war implement for Hopi 

kateinas 90 

Buckskin ball, appearance of, in pictures 

of Hopi kateinas 116 

Buffalo. .S'cc Mucaias. 

Buffalo dance, appearance of Mucaias 

mana, in 92 

i'elebralion of 21 

desi-riplion of, in PaliiUikonti festival. 43 

origin of 31 

significance of appearance of eagle in. 67 

Woe katcina represented in 00 

BufTalo maid, sun symbol worn by 93 

Sfc Mucaias mana. 
Buffalo shrine, offerings placed in, in li'Uf- 

falo dance 30 

ButTalo skin, appearance of, in representa- 
tions of Hopi kateinas 73 

replacement of, by sheepskin 92 

use of, in apparel of Hopi kateinas 73 

Buffalo sun ceremony, derivation of Calako 

masks from tribes practising the 1 10 
Buffalo youth. See Mucaias taka. 
Buli clans, introduction of Owakiilti from 

.^watobl by f>S 

Buli manas, appearance of, in butterfly 

dance .58 

derivation of l--'' 

description of 119, 120 



Page 

Bulitikibi, description of 58 

Bull-roarer, appearance of, in Hopi festivals 30 

in pictures of Hopi katciinis 97, 120 

use of, by Tcolawitze 61 

Str Whizzer. 
Butterfly dance. ,svr Bulitikibi. 
Butterfly maids. Sn- Bull manas. 
Butterfly .symbols, appearance of, in Hopi 

pictures 90,92,106,119 

Cactus, appearance of, in picttires of Hopi 

kateinas 106, 112, 113 

( 'actus katcina. .sVc Vnna. 

Cactus maid, association of, with Cactus 

katcina 1^3 

Cactus tongs, appearance of, in picttire of 

Yuna mana 113 

Caiastaeana, appearance of, in Pamiirti ... 27 

derivation of ^-^ 

description of picture of 60 

difference in designs of, and those of 

Hntutu 61 

Cakwa Cipikne. .S>c Cipikne. 

Cakwahonail, description of 95 

Calako, identity of, with Macibol 87 



nasks of. 



28 

identity of, with those of the s\in... 28 
similarity of ancient masks to — 109,110 

use of, iu Pamiirti festival 65 

personation of, in Paliiliikoiiti festival. 49. .50 

sun gods personated by HO 

Calako horns, connection of, with tho.se of 

the liison 110 

Calendar, Hopi ceremonial 18-24 

California, lield work in i^ 

California tribes, social system of, based on 

language ^"X" 

Cape Breton, et hnologic studies in xi 

Cardinal points, animals belonging to 25 

colors of, corresponding to those of rain- 
cloud symbols x,47 

representation of, in pictures of Hopi 

kateinas 163 

worship of lire god at 96 

Caribbean art, studyoftheimportatiou of. x. xiii 

Catawba dialect recorded as a type xxiv 

Cebollita valley, N. Mex., ruins of dressed 

stone in xviii 

Cedar, appearance of, in representations of 

Hopi kateinas 65 

use of, in jncturesof Hopi kateinas 122 

Cedar bark, use of, as hair, in dress of Hopi 

kateinas 86 

as torch carried by Tcolawitze 61 

in Hopi festivals 96 

in Sumaikoli festival 96 

Central America, ethnography of ... xxiii.xxiv 
Ceremonial days in Hopi elaborate festivals. 20 

Ceremonies, appearance of kateinas in lo 

personation of gods in 13 

Chavero, Alfredo, work of, concerning sym- 
bolism 13 

('hecker, decorative use of, in Hopi pictures 83 

Cherokee, the, myths of xxix 

Cherry, wild, in Iroquoian cosmology 282 

Chevrnu. appearam-e of. in symbolism of 

Wue 66. 67 



:->44 



INDEX 



Page 

Chevron, in Ilopi pictures 77,79,101.119 

Chicken katcina. introduction of, among 

Hopis 17 

See Kowako. 
Chief's badge in pictures of Hopi katcinas . 76 
Child-flogging, ceremonials of. at Walpi and 

Hano (i9 

Children's dance. See Wahikwinema. 
Chipmunk, representation of, in Hopi kat- 
cina masks lit; 

stripeson.in Iroquoian cosmology ^53 

Chipmunk katcina. Sec Kona. 

Chorus, appearance of. in buffalo dance 30,31 

in Hopi festivals -44.48,77,93 

in pictures of Hopi katcinas 88 

Cipikne. description of picture of 60 

personation of, in Pamiirti 28 

representation of. in Pamiirti 27 

Cipomelli. description of 104 

Citoto, appearance of, in Paltiliikonti 52 

description of 95 

Citulilii, derivation of i2r) 

description of i07, 108 

dressed like Hopi Snake priests 108 

Civics, primitive, investigated by American 

ethnologists xxi 

Ciwikoli. derivation of 125 

description of 96, 97 

Clan masks, sanctity of 109 

unused, description of 109-112 

Clans, classification of katcinas by ]8 

extinct, Hopi. disposal of masks of 17 

introduction of katcinas by i" 

relation of katcinas to 45 

Clay balls, appearance of. in Hopi katcina 

pictures 115 

Clay basket, use of , in Hopi festivals: 107 

Cloth screen, use of, in Hopi festivals 41,42 

Clowns, appearance of, in Hopi foot races. . 114 

in Hopi katcina pictures 76, 78. 83 

association of. wilh Piptuka 116 

with Wiktcina lie 

participation in Powamii dance by.. 83,91.92 

personation of. in Pamiirti 27 

struggle of. with Great Snake effigy 87 

See Tcukuwimpkya. 
Cock. See Kowako. 

Cold-bringing woman S3., 84 

Color, variations of, in katcina representa- 

t i' "1^ 60. 82, 95 

on parts of the body of Hopi kat- 
cinas 78. so 

Comanche, derivation of Tiirtumsi from 

the 99 I 

Comb, chicken, appearance of. in pictures 

of Hopi katcinas so 

Concei)tion, parthenogenetic, described. . 167,229 
intUience of, in development of re- 
ligion 138 

Conical tinklers gI 

Constellations, how formed and named.. 227,228 
Cooking ]J0t, appearance of, in pictures of 

Hopi katcinas 104 

Copper implements, aboriginal, collection 

of \X.\I1I 

Cfiral. use of, as necklace, in Hopi piclun.-s. 119 



Page 
Corn, a female man-being in Iroquoian 

cosmology 174 

appearance of, in Hopi pictures tls, 

69. 82, 95, 98, 102, 106, 115. 119, 122 

distribution of. in Soyaluna 24 

dramatization of growth of 93 

ear of. appearance of. in Hopi katcina 

pictures 102.122 

in katcina representations tiS 

roasted, in pictures of Hopi 

katcinas 106. 115 

use of, in pictures of Hopi katcinas. 98 

in Powamu festival 71 

symbolic use of, in Hopi festivals 41 

use of, by Natackas 35 

in Hopi foot races 114 

Corncobs, appearance of. in Hopi pictures, lis 
Cornfield, imitation of, in Hopi festivals... 40, 

42. 46. 47 
Corn flowers, appearance of, in Hopi pic- 
tures us 

Corn husks, appearance of, in Hopi pic- 
tures 65, 67, 74, 

75, S3, 91. 100-101, 103. 106. 110. Ill, 121 

artificial flowers made of S5 

use of, as necklace in dress of Hopi 

katcinas iix) 

Corn katcina. Sec Kae. 

Corn maiden, association of. with Hehea .. 73 

representation of, by marionettes S7. 88 

Corn-planting. >V> PaUillikofiti. 
Cornstalk, appearance of, in pictures of 

Hopi katcinas 95,98 

Cosmologies not simple but composite 136 

Cosmology, Iroquoian 127-339 

Coto, description of 89 

Cotokinun wCi, derivation of 124 

description of 120 

Cotton, appearance of, in pictures of Hopi 

katcinas 43. 

59, 65, 70, 90. 92. 99. 102.105, 106, 122 

f;oues. Elliott, death of x.xxviii 

search of, for documents in the pue- 
blos A', XXII 

Cow katcina. introduction of, among Hopi. 17 

Sec Wakac. 
Cow's head, appearance of, in pictures of 

Hopi katcinas lis 

Coyote. See Isauii. 

Coyote clan, mask of. See Hopinyu. 

Coyote spring, location of 84 

Creation, signification of, in development 

of religion 138 

Crescent, appearance of, in pictures of 

Hopi katcinas 75, 78, 80, 82, 9s. 99 

Cricket in Iroquoian cosmology 311 

Crook, appearance of, in pictures of Hopi 

katcinas 60, 68, 72. s6 

Crosses, appearance of, as decorations of 

Tcakwaina ytiadta 63 

decorative use of, in pictures of Hopi 

katcinas 65, 67. 1 11 

Crow feathers, appearance of, in Hopi ka- 
tcinas 69 

Cuba, field work in i\,x 

('ulture. stages of. in aboriginal society xxi 



INDEX 



345 



Curved sticks, use of, by girls in hair-dress- 
ing ''- 

Cushing. F. H.. account of the life of xxxv- 

X X X V 1 11 

nrcheologic reseiirches of xiir,xviii 

collection made by x i v 

death of xxxv 

tiehl work of x 

Cuskahimil. cerenioiiiu! day nf Hoi>i festi- 
vals -JO 

Custalii, ceremonial day of Hopi festivals.. 20 

Cyclopedia of Native Tribes xi,xxnr, xxxii 

Dance day of Hopi elaborate festivals 20 

Dances, absence of. in winter flute festival . 29 
.Scf Ceremonies; Buffalodance; Bvitterfly 
dance: Flute dance; Snake dance, etc. 

Dances. Powamil festival ^2 

Dawn katcina, resemblance of, to Niikia- 

tcop Hii 

SeeTelnxai. 
Daylight, a man-being in Iroquoian cos- 
mology 174 

Dead, the. of sky land converse with living. 26:? 

December, ceremonies celebrated in 21 

Deer, a man-being in Iroquoian cosmology. 173 
appearance of, in picture of Hoi)i ka- 

tcinas 95 

Deer horn, appearance of. in Hopi pictures. (10. 

103,121 

Deer-hunter, legend of 104 

representation of. in picture <if So- 

win wit lOo 

Deer katcinas. association of. with Kwewii. lOH 

See Sowinwi"!. 
Deer-mouse, a man-being in Iro(|uoian cos- 
mology 30i") 

Deer scapuhe. appearance of, in pictures of 

Hopi katcinas 103 

snbstiliUion of sheep scapulse for 8n 

Defender, a man-being in Iroquoian cos- 

mtflogy 234 

Dehninotalon. Stt Down-fendud. 
Departure of the katcinas, prominence of 

Eototo in celebration of 77 

-Vf Niman. 
Disks, use of. as sun symbols \u Hopi festi- 
vals 41.43, -10 

to represent butlous in dress of 

katcinas s.s. 98 

to represent sunflowers in pictures 

ol Hopi katcnias r.4 

Dogs in Iroquoian cosmology l,'>;j 

Dogwood, liiossoms of, in Iroquoian cos- 
mology 282 

Dolls, distribution ot.in Powamii festival.. 31, 3U 

Hopi representation of gods by ifi 

Down-fended, definition 01 142,2rt.'i 

Drum, appearance of. in pictures oi Hop>i 

katciuas I(i7 

I)rummer. appearance of, in Hopi festivals. m 
Drumstick, appearance of, in pictures of 

Hopi katcinas 107 

Duck, a man-being, in Iroquoian cosmol- 
ogy 17o 

Duck katcina. S,t Pawik. 

Eagle, embodiment ot spirit ol sun as Hi 



Page 

Eagle, represeutati'in of sun Vjv 122 

symbolic use of, in Hopi kati-jna jnc-- 

tnrcs 77 

symbolism of. in Hopi ceremonies f>l 

Sec Kw'ahn. 
Eagle feathers, appearance of in Hopi pic- 
tures. 05, 08-72,82, 84, 80.90-92,97-100, 
102,103, 106-108, 110-113, 117. 118. 119 
breast, in representations of Hopi ka- 
tcinas 68.121 

employment of, in dress of Hopi katci- 
nas I'.O 

peculiarity of, in dress of Ki»honino s') 

use of. as warrior symbol by Tcakwa- 

ina 63 

Eagle katcina. See Kwahu. 

Eagles, absence of, in public buffalo dance. 43 
personation of, in PaliiUikonti fes- 
tival 43 

Eagle's head, appearance of, in pictures of 

Hopi katcinas 77 

Eagle symbol, appearance of, in pictures of 

Hopi katcinas 103 

Eiir i)endants, appearance i>f, in pictures of 

Hopi katcinas s) 

use of. in decoration of Tcutckulu 

Earth altjir man. Sn: Nanoikusi. 

Earth goddess, worship of 

East mesa, pe-rformaiice of dance of Buli 

mana at 

East mesa ceremony, appearance of Sio 

mana and Koyiiusi in 

East mesa Natackas. derivation of 

derivation of Middle mesa Nat- 
ackas from 

Elk horns, appearance of. m Hopi kat- 
cinas 

Elsmereland. ethnologic investigation in... 
Embroidery, appearance of, in pictures of 

Hopi katcinas 92 

Eototo. derivation of 



07 



120 



107 
71 



00 
XII 



12 



description of 76, ' 



3S 



67 

XII 
XII 



identity of. with Masauu 

origin of name 

]>articipation in PowamCi festival by.. 

Eskiniauan migrations, study of 

Eskimo. Alaska, linguistic research among 

Eskimo, central, investigation of xii 

Ethics, primitive, original research in xxi 

Everette, W. E.. linguistic investigations of xii 
Explorations, early, elucidated by Cherokee 

traditions xxx 

Eyes, appearance of, in representations of 

Hopi katcinas 64 

crescent shape of, in pictures of Hopi 

katcinas 13. 68. 71. 74, 90. 122 

globular, appearance of. in pictures of 

Hopi katcinas 66,81,85 

goggle in pictures of Hopi katci- 
nas 41 . 89. 91 , 99 

lozenge-shaped, in ijictures <.>f Hopi 

katcinas 112 

protuberant, in pictures of Hopi ka- 

leinas 7.S. 86 

rectangular, in pictures of Hopi katci- 
nas 78.101 



340 



INDEX 



Eyes, small, in pictures of Hopi Ifatcinas. . . 7() 
stellate, in pictures of Hopi kateinas. . . so 

False arm , use of, by Macibol 87 

Falsetto, use of, in Hopi festivals 33-35 

Fasting on the part of Hopi kateinas •12, .53 

Fawn, spots on, in Iroquoian cosmology 253 

spotted, a man-lieing in Iroquoian cos- 
mology 173, 236 

Fawn skin, use of, in dress of Hopi kateinas. 107 

Feast, serving of, in Pamiirti festival 2,s 

Fcathorcd strings, appearance of, in Hopi 

pictures 66, 96 

Feathers, appearance of, in picturesof Hopi 

kateinas 59, 

60, 64, 65,75, 81,83, 86,87, 93, 95, 96, 98, 
100-103, 108, 112, 113, 117,121, 122 
ornaments of, absence of, on mask of 

Momi 

peculiar use of, in dress of Hopi kat- 
einas 41 

prayer, use of, by Hopi kateinas 

in flute ceremony 

red, use of, in representations of Hopi 

kateinas 72 

turkey, appearance of, in representa- 
tions of Hopi kateinas 67 

use of, in Pamiirti festival 28 

in representing bird kateinas 25 

in Sumaikcli 57 

February, Hopi ceremony in 22, .85 

Festivals, Hopi, classification of 19 

abbreviated 20 

elaborate 20 

Sec Ceremonies. 

Fewke.s, J. W., discovery of ruins by xix 

field work of xr 

Hopi paintings obtained by xxv 

memoir by, on Hopi kateinas 13-26 

studies of, among the Hopi.,xv, .xvi, xxx, xi. 

Fire, kindling of, in Hopi festivals .5.5,96 

symbolism of 24 

worship of 24,96 

Firearms, use of. in Hopi festivals 31 

Fire Dragon in Iroquoian cosmology 157, 

164,174,223 

Fire drills, use of, in Hopi festivals 55 

Fire god, worship of 55 

See Tcolawitze. 
Fire-tenders, part ol, in Hopi festivals.. 40,44-46 
Fish, appearance of. in Hoiti katcina pic- 
tures 113 

Fisher, a man-being m Iroquoian cosmol- 
ogy 202 

Fish kalcina. See Pakiokwik. 

Fletcher, Alice C. field work of xii 

Pawnee ceremony recorded by xx.xi 

Flint, a man-being in Iroquoian cosmol- 
ogy 188, 195, 201, 293, 294 

Florida, wood and shell objects from xiv 

Flowers, artificial, use of. by Hopi katei- 
nas 73, 76, 101 

Flute, appearance of, in pictures of Hopi 

kateinas 80, 84, 101 , 102 

reference to 2o4. 235 

ii.se of, in Hopi ceremonies 30 

Flute dance 22 

fraternities taking part in 23 



Page 

Flute dance, symbolism of Ahiilani in 121 

See Lelonti. 
Flute girl, identity of dress of, with that of 

snake girl 57 

Flute katcina. See Leiiva. 

Flute prayer-stick-making 21 

Flute priests, festival of 29, 30 

alternation of, with snake festival . 19 
Foods given to civilization by the Indians, x.x 

Foot races, appearance of Matin in 104 

in Hopi festivals 53 

See Wawac. 
Fox, a man-being in Iroquoian cosmology. 202 
Fox skin, appearance of, in pictures of Hopi 

kateinas 65, 

68-70, 72, 75,76,82,84,97, 99,112,114 

Fraternities, Hopi 23,24 

initiation of novices into 19 

Frogs, representation of, in Hopi festivals. . 47 
symbolic use of, in prayer-stick-mak- 
ing 31 

use of effigy of , in Tawa Paholawfi 56 

Gatscbet, A. S., linguistic researchesof. xi.xxiv 

Germ god, worship of 24 

Germ goddesses, Soyal manas personations 

of 122 

Germination, Masaufi regarded as a god of. 38 

Gibson, Chief John .\rthur, annalist 137 

Gifts, distribution of, by Hopi kateinas 82, 83 

Gill, DeL., work of, in preparing illu.stra- 

I'ons XXXII 

Gill, Mrs., pictures by 47 

Girdle, appearance of, in pictures of Hopi 

kateinas 80, 84 

Glutton. See PaiakyamQ; Tcutckutil. 

God, definition of the term 135 

Gods, Hopi methods of representing 13,15,16 

See Kateinas. 

Gourd, appearance of, in Hopi pictures 64, 

68,116,120,121 

use of, by Hopi kateinas 37, 105, 112 

as helmet, by Hopi kateinas 77 

Grandfather. Sec Hadu'T. 

Grandfather katcina. See Tacab yebitcai. 

Grandmother in Iroquoian cosmology 320 

Grandmother woman. See So wiiqti. 

Green Bear. See (lakwahonau. 

Great Plumed Serpent, efiigies of, carried 

in Paliilukofiti 87 

gourd decorated with masks of, in Pa- 

Uihikonti 41 

representation of. on kilt of Citulilu... 108 

spring sacred to 52,53 

•SeePaliiliikoiiti, 
Hadu^'l', a man-being in Iroquoian cosmol- 
ogy 197, 201 

Hahai. appearance of, in Powamu festival- 71 
Hahaiwuqti,appearanceof, inPaliilukoflti. 53 

in picture of the^^akopan hoya 117 

in Powamil festival 35, 67 

description of 68 

personation of, in Nacab kiva in l.s'.i3 . . 50 
Hair, arrangement of, in pictures of Hopi 

kateinas 42, 70, 73, 

74, 82, 85, 88, 89, 93, 94, 113, 115, 117, 118 
cedar bark used as, in dress of Hopi 

kateinas 86 



INDEX 



341 



Page 

Hako rimal of the Pawnoo xxxi 

Haktd, tlc'scription of piclure nf t.i(i 

personation of, in Paniiirti 27, 2S 

Hale. E. E.. Trnmbnll dictionary obtained 

]>y XXV, XXVI 

Haliotis ?^hell, n-prcseiitation of, in Hopi 

pictures 119 

Hand, ligure of, on Matia mask 101 

Hand katcina. SVr Matia. 

Hand-tablet danee. Hopi 23 

Hani, personation of pipe-lighter by 30 

Hano, bnfTalo dance at 31,43 

corn-planting in plaza kiva of Cv2 

East mesa Natacka masks in 70 

extinction of Sun clan of ^7 

gathering of Paliiliikofiti katcinas at . . .i2 

Hopi katcinas derived from 126 

house of Plumed Snake of 51 

planting of beans at 31 

Powaniu child- flogging at 'M\,(\9 

resemlilanee between Walpi Snmaikoli 

celebration and that held at nn 

resemblance of Walpi drama 1<> llmt of. 42 

serpent efiigies owned by fil 

shrine on trail to 3^ 

Snmaikoli and Kawikoli masks in 9t; 

Snmaikoli snmmer ceremony at .'i7 

worship of war gods of 21,25.26 

Yohozro claimed by 84 

Hano clans, introduction of East mesa 

Xatackas into Tusayan by 71 

Hanu names for Hopi katcinas 122-124 

Hare, a man-being in Iroquoian cosmology. 315 
appearance of. in pictures of Hopi ka- 
tcinas 7>> 

Hatcher, .1. B., ethnologic material col- 
lected by xir 

Patagonian collection made by xxxiii 

Hatchways, habit of katcinas of calling 

down S.S 

Havasnpai. figure of Kohonino derived 

from 85 

Hawk, syml)olic xise of, in pictures of Hopi 

katcinas 77 

Srr fCwayo. 
'Hawk feathers, appearance of, in Hojn 

katcina pictures 41 

Head, importance of. in representations of 

Hopi katcinas 15 

See Masks. 
Head of Zephyrs in Iroquoian cosmology.. 295 
Hehea. a.s.socialion of. with Wiiwvitcimtu 

and Tataukyamu 73 

ajtpearance of. in Paliilnkonti 52,54 

in Powamu festival 39 

with So wiiqti 76 

description of 73,74 

Hehea katcina, appearance of. in pii-tnrc 

of the Nakopan hoya 117 

in Powamu festival 39 

in dramatization of growth of cnrn . 93 

in Paliih'ikonti festivals 44 

Natackas accompanied by 72 

Hehea mana, description of 74 

participation in Powamu festival by . . . 67 

HehOe, description of 74 

participation in Powamu festival liy... 67 



Pa ye 
Hidir-e. resemblance between representation 

of. and that i>f Teak waina mana. 63 
Hf-holds-t he-earth in Iroiiuoian cosmol- 
ogy 152. 17S 

Hele, derivitlion of 125 

Helihilu, derivation of 125 

personation of, in Pamiirii 27 

representation of, in Hopi katcinas 66 

Hematite, nse of, in decoration of Hopi ka 

tcinas 77 

Hemico, derivation of 125 

description of 115 

Hewitt. J. N. B.. determination of 8eri as a 

distinct stock by xxv 

field work r^f x i 

report of, on Irorinoian cosmtdogy ... 127-339 
researches of, iu Iroquoian mythology 

XXIV, xxxir 

Hilder. F. F., linguistic work of xxxii 

Hill. R. T.. ethnologic collection of xii. xiir 

Hinon in Tn)qnoian cosmology 339 

name for thunder in Iroquoiiin cosmol- 
ogy 336 

Hodge, F. \V., andu'ologic discovery by ... xviir 

cyclopedic work of .xx.xii 

field work of x 

.sociological researches of. among pue- 
blo tribes xxii, xxiir 

Hoffman, W. J., death of xxxviir 

ethnological labors of xxxix 

Hokyafia, derivation of 125 

description of 94 

peculiar dancing step of 04 

Hokyafia mana, description of 95 

Holmes. W.H., esthetological researches of. xiii 

field work of x . x r 1 1 

Homovi, painting of pictures of katcinas 

by 14 

personation of Pautiwa by 59 

Honani, celebration of advent of katcinas 

of. in Pitmiirti 57 

Honani clan, a filiation of, with Znfii 29 

celebration of retnrn of ancients of 26,28 

figurinesof Corn maidens possessed by. S7..8S 

Hopi kat<'inas derived from 125 

house of, arrangement of masks in 2h 

display of masks in 60 

entrance of Pamiirti procession into. 2H 

masks belonging to 65 

origin of 26 

participation of. in Pamiirti ceremony. 21 

Zuiii masks in possession of 66 

Honan. appearance of. in Paliiliikoiiti festi- 
vals .52 

picture of, in house of warg<id 25 

Honau family of Walpi, mask of 112 

Honyi, badge of, in flute ceremony 29 

Tcabaiyo personated I>y, in Powamu 

festival 75 

Hopnk, derivation of, from eastern pueblos. 89 
Hopak katcina, appearance of, in Paliilii- 

konti 54 

derivation of 125 

Hopak mana, derivation of 125 

description of 89 

Hopi Avatc lio>a. description of S3 

lln[n Calako niaiia, derivuti(.in of 124 



348 



INDEX 



I 'age 

Hopi Calako mitnn. description of 119 

mask uf 119 

Hopi, clan masks of, features common to. . 109 

dramaturgy of xiv 

festivals of, description of 24 

gods of, paintings of. discovered xxv 

language of, foreign words in 97 

masks of, explanation of pictures on... 114 

mythology of, investigation of xi 

people of Ill 

birds personated by 32 

personation of Navalio katcina by . 97 
personages of, comparison of, with other 

liUfblos 62 

snake priests of, costume of 10s 

symbolism of the, presentation of. in 

Palulukoiiti 40 

territory of, owned by Sikyatki 38 

winter ceremonial of xxx 

Hopi katcinas, Hano names for 122-124 

memoir on 13-12r» 

Tanoan names for 122-124 

Hopiii yu, derivation of 125 

description of 111,112 

designation of, as a Sikyatki katcina... 112 
Horns, appearance of, in dress of Hopi ka- 
tcinas 41,43 

in pictures of Hopi katcinas GO. 

fil. (56. 69, 71 , 72, 81, 83, So, 87. 89. 91. 92, 

99, 101, 106, nO-11-2. 116, 118, 120. 121 

Horsehair, appearance of. in Hopi pictures. - 60. 

(15. 6S-70, 78. SO. 82. 95, 97. 100, 102, 103. 106. 110-112. 

118,120.121 

use of. ill dress of Hopi katcinas 93. 108 

Hospoa. description of 80 

Hotca. appearance of. in Soyaluna 25 

Hotcani. derivation of, from the Keresan.. 100 

description of 100 

Hotcauni, linguistic similarity of, to Ho- 
tcani 100 

Hototo. derivation of 125 

description of 99 

Hotsko, appearance of, in 8oyalufia 25 

description of 79 

personation of, in Powamu 32 

Huhuan, description of 83 

personation of, in Powamu dance 33 

Huhuan katcina. appearance of, in Po- 

wainvi festival 39 

dance of, in Paliiliikofiti .50 

Huik, appearance of. in Pamiirti 27 

description of picture of 61 

Humming-bird. Sec Totca. 

Humis, derivation of 83 

de.scription <)f 82 

meaning of 64 

Humis katcina. representation of, in Pa- 
miirti ,... 27 

Hunting katcina. Sfc T<'ilikomato. 

Hntutu, appearance of, in Pamiirti 27 

description of picture of 61 

Ice. Sa: Flint. 

Indian, pursuit of, by Hemico 115 

Indian Territory, field work in ix, xii 

Initiation ceremonies, influence of, on Hopi 

calendar 16, 19 

Iruqnoian comparative mythology xxxi 



Page 

Iroqnoian cosmology 127-339 

Inn;|Uoian traditions, study of x.xxrv 

Isba, spring near S4 

Isauu clan, mask of. See Hopinyi'u 

Jamaica, field work in ix. x 

January, Hopi festival in 21 

Jaw, Navaho gesticulation with the )^H 

Jenks, A. E.. study of wild rice by xix.xx 

John, Andrew, informant 137 

Kae, description of 98 

Kaisale, derivation of 125 

description of 120 

Kaisale mana. derivation of 125 

description of 120 

resemblance of to Zuiii maid 120 

Kalektaka. ceremony of 23,25.26 

peculiarity in dress of 65 

Katcina, definition of 16,44,45 

Katcina clan, Ahid the returning sun of.. 65.122 

ancients of 57.70 

celebration of return of ancients of 16,22 

description of 110 

display of war-god image belonging to. 25.26 

habitation of Kicyuba by 70 

Hopi katcinas derived from 125 

Powamu festival at Walpi controlled by 

chief of 31 

Katcina fathers, appearance of. in Hopi 

festivals 56 

Katciua fraternity, ceremonies celebrated 

by 23 

Katcina mana. description of 70 

participation in Powamu festival by... 67 

Katcinas. ancient, among Hopi 17 

importance of, in classifying ka- 
tcinas 18 

beings not called 118-121 

celebration of return of the 31 

Hopi 17,18 

memoir on 13-126 

nature of 15. 16 

Navaho, appearance of, among Hopi... 17 

description of pictnres of 97,98 

personation of, by the Hopis 97 

use of disks in dress of 88 

See Tacab katcinas. 

number of, known by Hopi 17,59 

return of, in Powamu 36 

selection of, to be paiutetl 14 

times of appearance of 16. 17 

variation in, in Great Serpent exhibi- 
tion 49.50 

Kan. description of 101 

Kawikoli. association of Sumaikoli masks 

witli that of 55.96 

derivation of 125 

description of 96 

personation of, at Zuiii 96 

Keca, appearance of, in Soyaluna 25 

description of 7S 

personation of, in Powamu 32 

Kelemiiryawi"i, ceremonies celebrated in ,. 21 

Keme. description of 100 

Keres, derivation of Hotcani from 100 

katcinas of, among Hopis 17, 18 

personages of 62 

Soyok derived I mm 71 



INDEX 



34;t 



Past- 

KtTwan. description of "" 

parliciptitiou in rowamu iV-stival by... iw 

Ki' Towji Bisona. derivation of I'-^'i 

drM-riptionof U'^ 

Kicyuba. derivation of Tunwup from 70 

mask of Katoina elan hnuiKlit from 110 

saeredness of water from l"2n 

>Vt Katcina elan. 

Kilts, nse of. by gir]>, in Hopi fe.stivaK lis 

Kiowa, obscure .social organization vi xxi 

Kite. S(c Kcca. 

Klahewe V2(i 

Knife, use of, by Hopi kateinas T.'i 

Kohonino, description vi S5 

Kokle. description of '.'.'i 

facial markings of 9a 

Knknkri. probable derivatinn nf. from Tat- 

ki clans \H 

resemblanee of. to Afiya katcina 'J4 

Kr)kop clan, war-god image belonging tn. . , 'Jti 

Ilojti kateinas derived from I'Jn 

Kdkop family, mask of Eototo possessed by. 77 

Kokopelli, derivation of 125 

description of stl 

introduction of. by Asa elan (12, stl 

Kokopelli mana. derivation of 125 

ricseription of .S(i 

Kokshi, dance of Anya kateinas called -In 

Kokyan. See Spider clan. 

Kokyan wiiqti. appearance of, in Paltilii- 

knnti festival Vu 

flescriptiun of 'jii 

resemblance bet ween. and Habai \viit|ti. OS 

worship ol 21,25 

Komaiitci. See Tiirtumsi. 

Komoktotokya. ceremonial day of 2y 

Kona. description of 115.110 

Kopitcoki, use of. in PaUilukofiti .^3 

Koroetn. derivation of. from the Keres iu2 

description of 102, 103 

Kotka, badge of. in flute ceremony 29 

mask of Honau clan kept by Ill 

.similarity of mask of. to that ni Ke 

Towa Bisena 112 

to tliose of Wiki and .Nalia lo'j 

Kowako, appearance of, in Soyalufia 25 

comparison of, with otlicr'^ si 

description of 80 

limeof inlroductiiin of. inlothe katcina 

cult M 

Koyimsi, description of 107 

participation in Powamu dance l»y ;i2 

Koyona, deseripti(tn of 80 

time of introduction of, into the ka- 
tcina cult 81 

Koyona maim, personation of. in Powunn'i. ;i2 
Koyona taka, personation of, in Powamn.. 32 
Kiikutc clan, prayer sticks given to mem- 
ber of :io 

house of, Tcakwaina masks in 29 

entranceofPamiirti procession into. 28 

Kukuteomo, habitation of, by Isauu clan.. 112 

Kumbi Natacka, description of 72 

participation in Powamu festival by... tlT 

Kuti'a. description of UXl 

Kutcahonauu. employment of. lo draw pic- 
tures of katehms 13 



Page 

Kntea mana, description 01 lOfi 

Kniea Xata<-ka, description nf 72 

Kwacus Alck laka, derivation of 125 

description of los. lO'.t 

Kwahu, appearanet.' of. in Soyaliina 25 

description of 77 

jiersonation of, in Pamiirti 27.29 

in Powamu 32 

in Tcivato kiva 30 

KwakwantO fraternity, ceremonies cele- 
brated by 23 

Kwatoka. bird personation of. representa- 
tive of sun 122 

Hano name f<ir 123 

Kwayo. appearance of, in Soyalufia 25 

comparison of, with others .si 

personation i)f, in Pamiirti.' 27.29 

Kwewil, derivation of 125 

description of 103 

picture of, in lionse of war god 25 

Kyamiiryawvl. ceremonies celebrated in . . . 21 
Lakone girls, appearance of, in Lalakonii 

festival 5s 

Lakone mana. derivation of 121 

description of US 

variety in dress of. in diflferent pueblos. lbs 

Lakone prayer-stick-making 22 

Lalak<inti, appearance of Lakone mana in. lis 

dift'erence of, from buttertiy festival 5s 

duration of 20 

fraternities taking part in 23 

introduction nf, into Tu^ayau by the 

Patki elans 5S 

regular occurence of. inSepteml>er 22,5s 

Lahikofilvi. prayer-stick-making of 5.'i 

winter assemblage of 39 

Lalakofitu fraternity, ceremonies eele- 

bratcd Ijy 23 

Language. Hopi, conii»osite iiatun- of is 

La[)iikti, description of s(i 

La.'^so. appearance of. in i.iclure> of Hopi 

kateinas 72-71, 7t; 

Leather, use of, in dress of no[>i kateinas.. 107 
for horns, in picture-^ of Hopi ka- 
teinas S3 

in representing tongue 91 

Leggings, appearance of. in representations 

of Hopi kateinas iM. 72.73 

Lelefiti. description of 57 

duration of 21) 

Lefipaki. >Vy Lelenti. 

Lenya. description of 21, lol 

.SVy; Flute. 
Lenyafraternity, ceremoniescelebraled by. 23 

Letotobi, description of 114 

Library Ihireaii. nuuiber of b<ioks and 

pamphlets in .\x\ii 

Lightning symbols, appearance of. in Hopi 

pictures ... 84, 90. 92. 95, 9s, 102,108,120 
in paraphernalia of Hopi kateinas . 43 

use of, in Hopi festivals 41.42 

Light orb. a man-being in Iiuquoiau cos- 
mology 174 

Little Ciilorado river, introduction of Anya 

kateinas from 45 

ruins dis(Hivered near m.xix 

I.oiua. < erica t ion of 125 



350 



INDEX 



Loiica, description of 61 

introduction of, into Tusayan 62 

Loon, a man-being in Iroquoian c-o.smo!- 

ogy 17i», "^85 

Loug-bair dance. >sVt' Afiya. 
Lnctala, ceremonial day of. in Hopi festi- 
vals ...*. 20 

Macibol, description of 87 

identity of, with Calako 19,87 

Maeikwayo, personation of, in Pamiirti 27,29 

Macmahola, picture of 116 

MoGee, W J, Seri language recorded by xxv 

study of the Seri by xiv. xvii 

Maine, field work in ix, x 

Makto, description of ■. .. 113 

Mallery, Garrick, inscriptions obtained by. xxv, 

X X X I X 

Malo, derivation of 125 

description of 82 

part taken by, in Pamurti festival 29 

Malo katcina. appearance of, in Powami'i 

festival 89 

personation of, in Nacab kiva 30 

Mamzrau festival, association of Hehea with 

Corn maids in 74 

Mamzrau mana, appearance of. in Mamz- 

rauti 58 

derivation of 125 

description of 118 

Mamzranti, appearance of Palahiko niana 

in 118 

description of 23,58 

difference of, from buUerfiy festival ... 58 

duration of 20 

fraternities taking part in. 23 

Sec Maraupaki. 
MamzrautO fraternity, ceremonies cele- 
brated by 23 

Mamzrautu society, prayer-stick-makingof- 55 

Man-being, definition of 141 

Maple sprout, a man-being in Iroquoian 

cosmology yoi 

See Sapling. 
Marau fraternity. See Marau pniyer-stick- 

making. 
Maraupaki, appearance of Mamzrau mana 

in lis 

Marau praj-er-stick-maklng, description of. 22 

Marau .society, meeting of 23 

March, Hopi ceremony in 22 

appearance of Jlaoibol in 87 

appearance of Wukokoti in S5 

ceremonies of 84 

Marionettes, representation of Corn maids 

by , 49. .«7 

use of, osplanatory of the use of idols 

among the Hopi -19 

Masauii, advent of 30-38 

appearance of, in PabiUikonti 52 

derivation of 38, 125 

description of 76 

identity of sash worn by. with that of 

Sumaikoli % 

personation of. in PaliiUikonti 50 

similarity between designs of, and 

those of Eototo 77 



Page 
Mask, a man-being in Iroquoian cosmology. 335 
.SfcHadu'T. 

Masks, Hopi use of, in representing gods 13 

importance of, in pictures of Hopi ka- 

tcinas 15.59 

individual, description of 112-114 

introduction of, into Hopi festivals 109 

Mastcomo, Hopi festival performed at 36 

Maswik kateinas, appearanceof. in Powamii 

festival 36,38 

chorus of 77 

Matia, description of 104 

Maya astronomy xxxi 

Maya calendar system xxxi 

Maya codices, relative excellence of Hopi 

pictures and 15 

Maya language, dictionary of xxvl 

Meal, corn ground into, for Natackas 71 

grinding of, in corn festival 94 

offering of, in Powamu festival 39 

symbolic useof, in Hopi festivals 30, 

31, 33, 34, 37, 41, 44. 56. 60, 69, 103. 107. 118, 121 
Meal-grinding, ceremony of. by Aiiya ka- 
tcina manas 73 

Meal plaque, appuarance of, in representa- 
tions of Hopi kateinas 69 

Meal pouch, appearance of, in pictures of 

Hopi kateinas 59,65,68.76,121 

Meat, olTering of, in Powamu festival 39 

Medicine, a man-being in Iroquoian cos- 
mology 175 

meaning of term 15. 16 

Metate, appearance of, in corn festival 93.94 

in Hopi festivals 44.94 

Meteor, a man-being in Iroquoian cosmol- 
ogy 174 

Mexican calendar and numerical systems, xxxi 
Mexican codices, relative excellence of 

Hopi pictures and 15 

suggestion from, in studying symbo- 
lism 13 

Mexican tribes, classification of xxiii.xxiv 

Middle mesa, Awatobi migration to 104 

derivation of Natackas of 71 

effigies at pueblos of .. 51 

Minnesota, field work in ix 

wild rice industry in xix 

Mishongnovi people, personation of 8o\v- 

inwu by 104 

Mohawk version of Iroquoian cosmology .. 255 
Moisture tablet, appearance of, in Hopi 

pictures 77, 79, 80. 121 

Mole, offering of, in Powamu festival 39 

Molina, Audomaro, collaboration of, on 

Mayan dictionary xxvii 

Momo, description of 81 

personation of. in Powamu 32 

Momtcita, description of 21,25.26 

fraternities taking part in 23 

Monkey in Iroquoian cosmology 214 

Mon kiva, assembling of sun priests near . . 56 

corn-planting in 52 

dance performed in 30 

display of war-god images m 25,26 

Lalakontu winterassemblage held near 39 
Masauii rite performed in 37 



INDEX 



351 



Page 
Mofx kiva. participants from, in Pamiirti .. 27 

prayer-stick-makiiig near 31 

Moiikohu, usfuf, in repro^eiatationsof Ilopi 

katcinas 59 

Months. Hopi 19 

Mofiwiva, Hano ceremonies performed at.. .S'2,.'i;j 

location of S4 

Monwvi, appearance of, in Soyaluna 125 

description of T8 

personation of, in Powamu :i2 

in Tcivato kiva 30 

JIonwA wiiciti, association of, with nwl 

katcinas 79 

description of 79 

Mnon. Mjipearance of, in pictures of Hnpi 

katcinas 9'.!, 113 

Mooney. James, Clierokee studies of. . xxix. xxx 

reference to photograpli by 39 

Mosilili. .svr Rattle. 

Motul, Mayan dictionary of x.xvi 

Mountain-lion. Sir Toho. 
Mountain-lion skin, appearance of. in pic- 
tures of H<ipi katcinas... (".6,90.9t;, 1U6 
Mountain pueblo, derivation of Ttirkwinu 

from 105 

Mountain-sheep katcina. .See Panwii. 

Mountaineer. .SVf TiirkwinCi. 

Mucaias, appearance of. in Palnliikoiiti — 5'2 

Mucaias mana, derivation of 126 

description of 92, 93 

Mucaias taka. derivation of 126 

description of 92 

part taken by, in Pamiirti festival 29 

Mucaiasti, description of 30,31 

Sec Buffalo dance. 
Mudheads. appearance of.in Hopi festivals. 46 

in pictures of Hopi katcinas 107 

participation in Powiiniu festival by... 32,33 
See Clowns; Puiakyamfi. 

Music, aboriginal, new liglit on xxxi 

Muskrat, a man-being in Iroqvioian cos- 
mology LSI, 287 

Muskwaki, transitinnal serial organization 

of xxr 

Muyiu wiiqtaka, identity of, with the Ta- 

noan Nnnoikusi 122 

Muyinwfi, germ god of Awatobi 3.s 

worship of 21, 24 

Muzribi, description of 101 

Mythology, development of xxix. xxx 

Naacnaiya, description of 21 

duration of 20 

fraternities taking part in 23 

Naactadji, derivation of 126 

Nacab kiva. bird dance in, in Pamiirti fes- 
tival 29 

dances in, in Soyaluna 25 

display of war-god image in, in Soya- 
luna 26 

Paliilukoiiti festival at, in 1S93 50 

participants from, in Pamiirti 27 

personation of Malo katcina in 30 

Powamil bird dance performed by men 

of 32 

Xuka, Powamtl lestival at Walpi controlled 

by 31 



P:ige 
Naka, similarity of mask of, to those <'f 

Kotka and Wiki 109 

Xakialcop, description of 8il 

resemblance of, to Dawn katcina H6 

Xakopan Iwya, derivation of 125 

Xakopan personages, description of 117 

Xakopan picture, portrayal of ancient Hopi 

katcinas by 117 

Xalucala, derivation of 126 

Hopi name for Pohaha Ill 

Xaluctala, ceremonial day of. in Hopi fes- 
tivals -JO 

Xanataeka. Str Xataekas. 

Xanoikusi, ideiUity of. with Muyifi wii'i- 

l:ika 122 

Xaui)iukwijt, indcntily t.tf. with Tuwapf.'fi- 

tumsi 122, 1J3 

Xatacka mana, appearance of, in Powanu'i 

festival 35. 39 

description of 72 

participation in Powamt*! festival by... 67 
Xatacka naaun'i, appearance of, in Powamu 

festival 35 

descripticni of 71 

Xatacka taamii, participation in Powamu 

festival by 67 

Xatacka wiiqti, description of 72 

Natackas, association of, with Hehea. in 

Powamfi festival 73. 74 

cliildren of Hahai wiiqti 6H 

correspondence of, with 8oyok taka — 74 

description of 7i>-73 

monsters in PowamA festival 70 

name Soyok given by Hopi to 71 

regular appearance of 17 

visitati<in of, to pueblos for food 39 

visit of. in Powamu festival 35.36 

Xatick vocabulary, publication of xxvi 

Xavaho, common use of silver disks as or- 
naments among 62 

katcinas derived from 126 

similarity in dress of Hokyaiia drummer 

to that of a 94 

Xavaho Auya katcinas, description of pic- 
ture of Xh 

personation of, by chorus in Paliilii- 

konti festival 44 

Xavaho Anyas. similarity of masks of. to 

those of the Hopi ss 

Xecklaces. appearance of. in Hopi pictures. S3, 

ss, il«) 

human bones used as, by Hopi katcinas. 76 

use of, in decoration of Tcutcknti'i 67 

Xew-fire ceremony, appearance of Wiiwii- 

tcimtu and Tataukyamu in 73 

description of 21 

effect of, on Hopi ceremonial calendar. 19 

variations in 19 

See Wiiwiitcimti. 

Xewhouse, Seth, annalist 137 

Xew Mexico, (ietd work in ix. xr, xviii 

Xew York, field work in ix 

Xight, a man-being in Iroquoian cosmol- 
ogy 174, -^24 

Ximan, abbreviated Katcina dances closed 

bv the 56 



352 



INDEX 



Kimaii, cU'scription of 22. Ji7 

duration of 20 

difference in, in different pueblos h7 

fraternities taking part in 23 

purpose of IG 

Niman katcina, appearance of Tunwup on 

altar of 70 

Nova Scotia, field work in ix 

Novices' moon. Sec Kelemiiryawii. 

November, Hopi ceremonies celebrated in. 21 

Niivak, association of, with Yohozro wliqti . si 

derivation of 12(5 

description of «3, M 

regarded as a Hano katcina 83 

October, Hopi ceremonies celebrated in 23 

Hopi festival occurring in H8 

Offerings, custom of making, to katcinas . . 77 

Ohwachira, definition of 255 

Oklahoma, field work in ix,xii 

Old-man cactus. .Scf Samo wiiqtaka. 
Old-man sun. SeeAhiil: Tawa wiiqtaka. 

Onondaga version of Iroquoian cosmology. 141 

Ontario, field work in ix 

Oraihi, description of Star katcina of S9 

Natackas at 71 

Powamfi festival most complicated at.. 31 
use of extramural receptacles for ser- 
pent effigies by 51 

variant of Goto in gg 

Orenda, definition of 339 

Orozco y Berra, linguistic classification of, 

vindicated xxv 

Otgon, definition of 197, 242 

Otter, a man-being in Iroquoian cosmol- 
ogy 174, 180, 287, 315 

Owa, description of S2 

representation of. by Telavai 81 

Owa katcina, appearance of. in Powamii 

festival 39 

Owa kalcina mana. derivation of 126 

Owa katcina taka, derivation of 120 

Owakvil mana, derivation of 125 

Owakiilti, description of 23,58 

difference of. from butterfly festival ... 58 

duration of 20 

fraternities taking part in 23 

introduction of. from Awatobi 58 

resemblance of, to Lalakonti 5S 

Owakiil tiyo. derivation of 125 

Owakiiltii fraternity, ceremonies cele- 
brated by 23 

Owakiiltft society, dance of, in PaUilukoiili. 5U 
Owanozrozro, appearance of, in Powamu 

festival 30 

description of 88, 89 

Owl. Srt; Monwu. 
Paho. Sec Prayer sticks. 
Paiakyamu, appearance of. in dramatiza- 
tion of growth of corn 93 I 

in Hopi festivals 24 ' 

in picture of the Nakopan hoya 117 | 

association of. with Kaisale mana 120 . 

Painting. Hopi skill in 13. 15 

katcina, Hopi fears about 14 

Paintings, appearance of, in Puwamu festi- ; 

val in 1900 81 i 



Page 

Pakat) clan, ceremony of 25,20 

Hopi katcinas derived from 125 

introduction of Owakiilti by 58 

introduction of Tcanau into Walpi by . . . 54 

serpent effigies kept in house of 51 

TcanaO introduced into Tusayan by ... 91 
Pakatcomo. .sVy Patki clan. 

Pakiokwik, description of 1!3, 114 

Pakwabi, description of los 

Palabikuiia, description of 115 

Palahiko mana, derivation of 125 

description of 118.119 

similarity of mask of, to that of Hopi 

Calako mana 119 

personations of, in Hopi festivals .55 

Palakwayo, description of 77 

personation of, in Powamu 32 

Paluliikofi, association of. with Niivak 84 

derivation of 124 

description of 87 

effigies of 50, 51 

Walpi ceremonies performed at home 

of 52 

Paliilukonti, appearance of Hahai wiiqti in 68 
application of name corn-planting to .. 52 

description of 22. 40-55 

katcinas appearing in I fi, 87-95 

occasional ceremonies connected with. 48-50 

variation in 19 

Paluna hoya, derivation of 125 

description of 90,91 

worship of 21, 25 

Pamiirti, celebration of advent of Znni 

katcinas in 57 

ceremony of, led by Pautiwa , 59 

description of 21, 26-29, 59 

fraternities taking part in 23 

Hopi festival 24 

katcinas appearing in 16 

personation of Sio Humis taamu in t',4 

purpose of 16 

significance of introduction of Tcak- 

waina in 62 

Pamliryawii, ceremonies celebrated in 21 

Paiiwu, description of 102 

Papago, altruism of xxvii 

conquest of nature by xxviii 

Paper bread, appearance of. in pictures of 

Hopi katcinas 115 

in representation of Tcutckutu 67 

use of, in Hopi foot races 114 

Paraphernalia used in Paliilukonti 50. 5i 

Parrot feathers, appearance of. in Hopi 

pictures 69, 

70, 92, 95. 98, 100, 105, 106. 112, 120 

Paski, description of 117 

Patagonia, researches in xii 

Patcosk, description of 99 

Patki, Ahiilani, the returning sun of the... 122 

introduction of Aiiya katcinas by 45 

Patki clan, affiliation of, with Walpi 29 

altar in house of 29 

dramatization of return of ancients of . IB 

Hopi katcinas derived from 124 

participants in Tawa Paholawu mem- 
bers of 31 



INDEX 



353 



Vn^r 



tki clan, iirayer-sti('k-inakiiii,Mit. thu nl.l 

hniise of 

llirnu iiij: (if meal at. by riuitiwa 

i-Iaii'*. iutrnchietioii of Lalakonti inio 

Tusayaii by the 

house of. ontranee uf ramiirti itoccs- 

sion into 

Lahikontfi winter assemblage hrld 



m 



3i; 



M) 



4h 



flO 



serpent effigies kept in r>l 

probable derivation of Afiya kntciiia 

and Zuiii Kokokei from 94 

Patszro, appearance of, in Soyalufia 25 

description of 80 

personation of, in Powanu'i 32 

I'atszro katcina.eomfjarison of, with others. xl 

ratlin, description of lir. 

I'aiitiwa, appearance of. in Powanu'i festi- 
val 

connection of, with Pakab clan -j 

Kod, derivation of rj 

description of picture of 

personation of, in pHunirli 2ti 

personators from Tcivalo ki\H led 

by 

resemblance between syudiolic de- 
sign of, and that of Cipikne 

I'avacakaci. .Si-/' Moisture tablet. 

Pawik, apjiearance of, in Soyaluna 25 

derivation of ]-j.-, 

description of 7,s 

jicrsonation of, at Xacub kiva in l>t93 .. M\ 

in I'amiirti -jt 

Pawnee Hako ceremony xxxr 

rc((»rd obtained of xu 

K. J., on changes in languages iK 

emblems, appearance rif, in re[>re- 

sentationsof Ibipi kateinas 72-71 

proceedings among the Hopi, sig- 
nificance of 24 

Pictures of kateinas, arrangement of jg 

description of .59 

employment ci H'ipis to ilraw ]3 

purpose of 15 

variations in, made bydin'ercnt]>crsons. ri9 
Pigments used by Hopis in painting ka- 

tenia pictures n 

Pigeon, a man-being in Iroqurnan cosmol- 
ogy :m 

Piki. Sre Paper bread. 

Pima kateinas among Hopi 17. is 

i'inart, Alphonse, Sen vocabulary obtained 

by XXV 

iMne, appearance of, in pictures of Hopi 

kateinas t> 1, 79, S2, 83, lOd, 102. 1 13 

use of, as screens in Hopi festivals 4(i.]7 

by Hopi kateinas 7(1.97. lOii 

to represent hairand beard 'lO-'» 

I'inc tree, appearance ot, in pictures of 

Hopi kateinas 78,9.^, 112, 119 

Pi Hon nuts, use o(. m Hopi festivals 3<l 

Piokot, des( ription oi iur» 

Piptuka, description 01 lir. 

Plains Indians, tonnection nl with Tewas. Ill 
similarity 01 leggings worn by Podaha 

to iliuse 01 Ill 



Payne 
Phallic 



Plialli( 



Page 
Planting katcina. Srr Paski. 
Planting stick, appearance of, in picliires 

of Hopi Uatcinas Ik; 

use of, by Hopi kateinas 77 

in Masauu <'eremony 37 

Plaza kiva of Hano, corn-planting in 52 

Plumed Snake, consecration of Monwiva to. S4 

house of fii 

Pohaha, description of m 

Pompin, Tcwa name of San Francisco 

m< mil tains loij 

Porto Rico, held work in jx 

ethnologic material from xii 

Potato, wild, tlie first of vines to ^mw 226 

Pottery.Tusayan.cxccUencc of painting on. l.S 

Powa, derivation of vjo 

Powamu, appearance of Wupamau in 91.92 

application of name Bean-i>lanting to .^2 

advent of anciciils of Kateinas clans. . . .'i7 

bird dances in 25 

description of 22. 31-39. .S4,h5 

duration of 20 

fraternities taking part in 23 

Hopi festival 24 

kateinas appearing in (i7 

participation in Powamu festival l)y,.. 117 

resemblance of. lo Pamiirti 20 

return of Alnil from 122 

signiMeance of it\ 

variation In 19 

Powamu kateinas, festival ai ss 

Powamiiryawn. Hopi ceremony in 22 

Powell, J. \V.. field work of x. xiii 

sociological studies of x x 

work of. in comparative philology xxin 

I'm yer offerings, custom of making, in Hopi 

festivals 77 

Prayer slicks, made by Flute chief in 1900. 29 

making <if, in winter T.akone Paholawu . 39 
use of, in Hopi ceremonies. 30,31,53,55,57,93 

I'raying, custom (tf. in Hopi fe•^tivaN 53.54 

in Pamiirti festival 2.S 

Priest frnlernilies. Hopi. association of. \\ iili 

masked katcina oliservan<-es. . . 24 

names ol 23 

Priests, .s'cr FraternUies. 

Prizes, u.se of. in Hopi foot races 114 

Pueblo women, style of liair<lressing ol 89 

Pueblos, correlated agricultural and sucial 

deVelo[imeni ol \\ii 

Puma. Srr 'Ii.Iki. 

Purificalifni, act of, in Hano fbild-llnj^ging 

cen-mony 09 

<Iays of, in Hopi festivals 20 

Putckohu. s,e Rabbit sticks U3 

Piiukon, appearance of mother and grand- 
mother of 43 

derivation of 120 

Kokyan wiiijli. grandmother fd 90 

similarity in facial symbols of, to those 

"t Keea 78 

Puiikon hoya. de.scriptKMi of 90 

Hopak, tlie sister of ?^9 

Pal una lioya, twin broihrrot 90 

similarity ol symljois lit I'uukofi katcjna 

U) those 01 90 



21 ETH— n3- 



-23 



354 



INDEX 



Page 

Piiiikou liuya, worship of 21,2r> 

PiiiiUofi k)il(!inas. dissimilarity of, and Buf- 
falo katcinas 43 

Piiiikoiiki, description of 25 

Rabl)it skin, use of, as rujir, by Hopi ka- 

t<inas 50. 74. 7tj, 78, 79, lUti 

Kiiliiiit slicks, appearance of, in pictures of 

Hopi katcinas 113, 111) 

Rjilil)it tails, use f)f, for necklaces, in deco- 
ration of Hopi katcinas ('i7 

Raccoon, a man-being in Iroquoiau cos- 
mology - '-02 

Racing katcina. See Wawac. 

Rain, representation on Hopi masks of 

symbols to bring 114 

symbols of, in Hopi festivals 41, 42 

Rainbow, symbols of, appearance of, in 

Hopi pictures 64, 102, 108, 121 

legend of travel of Hopi gods on 121 

Rain-cloud clan, basket dance of 22 

katcinas of, celebration of advent of, 

in Soyahma .'>" 

Sec Patki clan; Water-house clan. 
Rain-c*loiid symbol, appearance of. in Hopi 

festivals 29. 41, 42, 47 

in pictures of Hopi Jtatcinas 59, 

fi4, GG, 68, 80, 81, 84. 88, 90, 92-94, 
98, 102, 105, 106, 108, 112, 118, 120 
Rain priests, Zuui, correspondence of, to 

katcina fathers 56 

Rain symbols, appearance of, in Hopi pic- 
tures 47,84,88,92,105,119 

Rattle, a man-being in Iroquoian cosmol- 
ogy 174 

appearance of, in pictures of Hopi ka- 
tcinas 64 . 72. 78-80, 

83, 86, 92, 95, 96. 99, 102-104, 1 07, 11 4 

distribution of, in Powamu festival 31 

gourd, appearance of, in pictures of 

Hopi katcinas 82 

turtle-shell, appearance of, in pictures 

of Hopi katcinas 82 

use of. in flute ceremony 30 

in Hopi festivals 37 

in Pamurtl 27 

Rattlesnake, appearance of, ni pictures of 

Hopi katcmas 107 

Reed. Sc<' Pakab. 

Responsivity, ethnological principle of ... xxviii, 

XXIX 

Return katcina. See Ahiil. 

Rice, wild, extensive aboriginal use of .. xix. xx 

Rings, appearance of, m decoration ot Hopi 

katcinas S3, 115 

Rio Grande pueblos, dress of tablita danc- 
ers of 58 

introduction oi buffalo dance from 43 

introduction ot butterfly dance from... '119 
migration of Asa and Honani clans 

from 26 

Robt-rls. K. W , iiulhori/.atiou ot hullflius 

procured by xxvi 

Kostf-will()W in Iroquomn eosmo.ogy 289 

Sabi. mask 01, kept by Walpi Pakab clan... 95 
Sa clan, serpent effigies kept in house ol... 51 



Page 
Sahagun manuscript, suggestion of, con- 
cerning symbolism 13 

part played by, in Masauu ceremony. . . 37 

SalabMonwu. descrijjtion of 79 

Salamopias, identity of Cipikne with 60 

Samo \vii<itjika, association of, with Hop- 

inyu 112 

derivation of 125 

Samo wi'iqtaka katcinas, appearance of. in 

PaluUikonti 52 

San Francisco Mountains, name given to. 

by Tewas 105 

Turkwinu derived from people of 95 

Sapling, a man-being in Iroquoian cosmol- 
ogy 196, 201, 208, 218, 

219, 302, 312, 315, 325. 328. 331 , 333, 335 
See Tharonhiawakon. 
Sash, appearance of, in pictures of Hopi 

katcinas {\'S, 

7b, 76, 78-80. 82, 86. 96, 99, 100, 108 
dance, appearanceof, in representations 

of Hopi katcinas 68 

wearing of. on shoulder, by Hopi ka- 
tcina 105 

Savagery, matronymic system characteris- 
tic of XXI 

Seasons, Hopi 19 

Secret ceremonies, absence of, in abbrevi- 
ated Katcina dances 56 

from butterfly festival 58 

performance of, in Niman 56 

Seeds, appearance of, in pictures of Hopi 

katcinas 107 

Semicircular bands, use of, in decoration of 

Hopi katcinas 95 

symbolic use of, in pictures of Hopi 

katcinas 80 

Seneca version of Iroquian cosmology 221 

September, annual occurrence of Lalakonti 

in 58 

Hopi ceremonies celebrated in 22 

Seri, the, egoism of xxvir 

face-painting of xiv 

language of, not related to the Yuman. xxv 

dialects of xxv 

maternal organization of xiv 

submission to nature of xxviii 

technology of xvii 

Sheep seapuipe, appearance of. in pictures 

of Hopi katcinas 61.76.106 

use of, by Hopi katcinas 85 

in accompaniment tr> dance in Hopi 

festivals 56 

in making accompaniment for song 

in Hopi ceremonies 64 

Sheep horns, appearance of. in pictures of 

Hopi katcinas 102 

sheepskin, iippearance of, in dress of Hopi 

katcinas 43, 

72. 73, 75, 83. 92, 93, 106, 117, 119 
Sheepskin wig. appearance of, in picture 

of Woe 67 

Shell rattle. See Rattle. 

Shells, appearance ol, in pictures of Hopi 

katcinas 92 



INDEX 



355 



Shell tinklers, representjition of, in pictnrt's 

of Hopi katciimv (;,s 

Shrines, appearanee of, m Pamiirti 27 

use of. in Hopi festivals, forreeeption of 

prayer sticks .■'.: 

Siehumovi, celebration of butterfly festival 

at .IS 

celebration of Owakiilli at .is 

celebration of Pamnrti at 'il, 'Jfi 

flcrivatiou of kateinas in pj.vi-jii 

Kast mesa Nafiicka masks in 7(i 

fis-'urines of Corn maidens possessed by 

Honani elan of s7. .s,s 



origin of people of 26 

planting of beans at .si 

serpent effigies owned by .'ii 

visitation by Ahiil to liouses in M 

Sikya Cipikne. .Sff Cipikne. 

Sikyahnnauu. use of house of, in Pamiirti.. 2.S 

Sikya I ki. derivation of Hemico from ll.i 

derivation of Masauu from ;j,s 

destruction of n.^j 

c.\eellence of painting on pottery from. l.i 

Hopi territory owned by s."; 

introduction of Eototo from 77 

legend connected with n7 

peopleof, familiarity with kateina eull 

by 117 

pottery from 112 

Sec Kokop clan, 
sikyiitki kateina, designation of Hopinyij 

as a 112 

Sipapu, appearance of, in Pamiirti festival. 28 
.siicred badges placed in, in flute cere- 
mony 29 

use of, in addressing gods ,5.'") 

Sio, derivation of i^r, 

description of io7 

Sio Avatc hoya, derivation of 

de.seription of picture of 

difference of, from H.)pi .\vati' Hoya. 

Sio Calako, derivation of 

representation of, by Hoi>i kati-inas 

Sio Humis, derivation of 

description of picture of 

sio Humis kateina, apiiearance of. in Po- 

wamfi festival nij 

Sio HumistaamiVdescriiitioti ofpietureof.. IM 

Sio Humis taadta. derivation of \%-, 

Sio kateinas, Powamu dance by 32 

Sio mana, derivation of j2!J 

description of jq^ 

.Sitgreaves, Lorenzo, ruiiu'd [luehlo discov- 
ered by ^,.^ 

Siwap. description of jqq 

Skin tablet, appearance of, in pictures of 

Hopi kateinas jqj 

Sky god. .SVf Suugod: Wui>aman. 

Sky. visible, in Iroquoian cosmology h] 

sky world in Iroquoian cosmologv .. 175, 'J.'i,'). 2.s2 
Smoke, ceremonial, in Powami'i festival . . . si; 
Smoke talk, ceremonial days of. in elabo- 
rate Hopi festivals 20 

Smoking, custom of. iu Hopi ceremonies. :fli, ,i:i, 00 

in Pamiirti festival 2,s 

Snake, effigiesotappearanceof. in Hopi fes- 
tivals tl.i2. k;.,',! 



Page 
Snake, heads of. appearanee of. iu pictures 

of Hopi kateinas s4 

image of, in r'ieture of Tcanau 91 

Suakeclan. overcoming of Masauu bv chief 

"f !__. . MS 



Tcidiaiyo kateina owned by 7.5 

.s'rc Telia elan. 

Snake dance, descriptiiPii of 22 

fraternities taking part iu 23 

suggestion of, by Tc.iuau kateina .-,.( 

.VcTcliatikibi. 
Snake festival, alternation of, with flute 

festival ly 

Snake fraternity. .Str Tciia fratcruitj . 
Snake girl, identity of dres.s of, with thai oi 

flute girl r,- 

Snake prayer-slick-making, description of . 21 

Snake priests, meal l>agof .ij 

resemblance of decoration of Macibol to 

snake symbol of ,s7 

similarity of costume of. to that of 

tlitulilii „,s 

tinklers worn by j^j 

Snares, use of, by Natackas :i5 

Snipe kateinas. Scr Patszro. 

Snout, varieties of, in pictures of llopi 

kateinas 2,s, .■>ii, ijo, r<2. SMiti, 

7-1, 76, .S2. Hh, Sfi, '.)1 , 9.i. 97, 99, 
100, 1U2, 103, lO.VlaS, 1 ] 1, 114 
Snow, a man-being made by Tawiskaron . . 324 
Snow kateina, identity of some of the sym- 
bols of, with those of Huik . ... i;i 
See Niivak. 

Sociology, branches of .\.\. xm 

Solar myths, a.ssoeiation of Bute with Tawa 

'" 101 

Song.characterislic feature of, iuSumaikr)li. .=,5 
movements of Corn maidens to rhyilini 

of ,ss 

rendition of, in Hopi festivals 31, 30,37 

useof, asaceomijanimeni tomeal-griud- 

iug in Hopi festivals 44 

iu flute ceremony ^q 

iu Pamiirti 27 

Sorcery, accusation o 
kateinas.. 

Soul, meaning of term j^ 

Sowifiwii, derivation of 52,5 

deserii)iion of 103-104 

similarity of svmbolism of. to that of 

Teub n,3 

So wiiqti, appearauce of, in festival of I'o- 

waun'i kateinas 33 

description of y^ 

identity of Kokyan wiiqti with 90 

Soyal kateina. .svc.\hiilani; Soyaluna. 

Soyal manas. appearance of, in Soyaluna.. 121 

derivation of ]..j 

relation of. to elan 4,5 

See Soyaluna. 

.'Soyaluna, api)earaneo of Ahiilani in 121 

celebration of advent of rain-cloud ku- 

tciujis in ,^7 

description of 21 2} 25 

duration r)f 20 

images ..f Wiirgnds displayeil iu 2.1. 26 



against [laiuters of 



14 



35() 



INDEX 



Page 
Soyaluna. nH»ditif;ations in, correspomling 
to celebratiijii of flute or snuko 

dunce '21 

purpose of IC 

variation in 19 

Soyan ep. api)earanoe of, in PaluUikoiiti... 52 

derivation of Vlrt 

description of J^-'i 

Soyniiini kateinas, descriptions of pic- 
tures of 9S-lU(i 

Soyok, derivation of name 71 

Soyok mana, derivation of V2^ 

])ersonation of. at Walpi 74 

See Natacka mana. 
Soyok taka, correspondence of, with Na- 
tacka 74 

derivation of 125 

personation of, at Walpi 74 

Soyok wiiqti, derivation of 71 

participation in PowamO festival by... 39, (i7 
See Natacka wviqti. 

Soyoko, description of 7U. 71 

See Natackas. 

Soyoko group, Tcabaiyo referred to 7n 

Soyol katcina. See Ahiilani. 

Soyol manas, appearance of. in Soyaluna.. 24 

Soyowa, derivation of 125 

See Sio. 
Spider, a niun-l>eing in Iroquoian cosmology 315 

embodiment of spirit of earth as 16 

Spider clan Ill 

Spider woman. See Kokyan wviqti. 
Spirits, primitive belief in existence of, after 

death 15. If. 

Spots, decorative use of, in pictures of Ilopi 

katcinas 76, 103 

Spring, .sacred, use of water from, by Hopi 

katcinas 7G 

Sprout, Maple. See Tharonhiawakon. 
Sprouting seeds, symbolic use of. in pi<'- 

turesof Hopi katcinas 101 

Spruce, appearance of , in Hopi pictures .. 89.121 
Squash, a female man-being in Iroquoian 

cosmology 174 

appearance of, in pictures of Hopi kat- 
cinas 65, "H, 97, 107 

bUfssom of. appearance of, in pictures 

rif Hopi kat<'inas 6:^. 

82. 92, 97, 102, 103, 112, 116, 118. 110 
seeds of, appearance of. in representa- 
tions of Hopi katcinas 64 

Squash katcina. Sec Patuii. 

Staff, appearance of, in pictures of Hopi 

katcinas G5, 68. 103, 121 

Standard-bearer, figure of. in picture of 

Buli mana 120 

Star, u female man-being in Iroquoian cos- 
mology 174 

Star katcina. See Coto. 

Stars, appearance of, in pictures of Hopi 

kat<'inas 65.92,99.102,111.113 

rhiirartcristic arrangement of. in pic- 
ture of Coto Si) 

decorative use of, in Hopi festivals 47 

Stephens, David, exposition of meaning of 

creation by 138 



Page 
Stevenson, Matilda C, mention of Ho- 

tcauni by 100 

on Zuni claim to Sicliumovi 26 

Zuni studies of xxx 

Stein, R., Eskimauan research of xii 

.Stick, notched, use of, in Hopi festivals ... .56 
Stone, bridge of, in Iroquoian cosmology .. 309 
Stone images, representation of Hano war- 
rior gods hy 21 

Stone implements, Steiner collection of., xxxiv 
Sumaikoli. appearance of, in spring and 

summer festivals 06 

association of Kawikoli mask with 

those of 96 

ceremony of 22, 23 

deri vation of 125 

description of 96 

identity of sasli worn by. with thai of 

Masauu y6 

spring ceremony of 55 

summer ceremony of 57 

Sumaikoli masks, capture of, in Xavaho 

foray 57 

preservation of, in Hano 57 

similarity of Walpi to Hano 55 

Summer, prayer-stick-making in 83 

Summer sun y)rayer-stick-making. fraterni- 
ties taking part in 23 

Sun, bringing of Buffalo maid to Tusayan 

by 31 

dramatization of return of 21 

objective embodiment of spirit of 16 

personation of, in eagle form 122 

representation of, in Hopi pictures 120 

similarity of symbolism of. to that of 

Wupaman 91 

symbols of , in Hopi festivals 41-13 

Sun clan of Hano. extinction of 57 

Sun god, dramatization of the advent of. . . 24 

garment worn by, in picture of Ahiil .. 6S 

representation of. In Pamiirti 26 

in SoyaUma 24 

worship of 24 

,Se(' Ahiil; Calako; Pautiwa. 

Sun gods. Calako one of the 110 

explanation of multiplicity oi 101 

similiirity nf attire of, to that of Sumai- 
koli '6 

Sunflower, a female man-being, in Iroquoi 

an cosmology 1 74 

appearance of, in Hopi pictures 64, 

106, 112, 120 
Sun fraternity. .See Sun prayer-stick-mak- 
ing. 
Sun katcina. Sec Tawa. 

Sun ladders, appearance of. in Hopi festivals 43 

in pictures of Hopi katcinas V'3 

Sun masks. See W* iiwiiyomo. 

Sun praycr-stick-making, description of... 21.22 

See Tawa Paholawil. 
Sun priests, assembling of. in Tawii Paho- 

lawfl 56 

winter ceremony of 31 

Sun spring. See Tawapa. 

Sun symbol, worn by girl in buffalo dance . 67 



INDKX 



35; 



Sun InbU't. appearance of. in i)it.*tnres of 

Hcipi kiilfinas 7>.) 

Sun worship, use of Calakn masks in IK) 

Swa^Iikii, appi'araiu'L' of. in pii-tnri-s of 

Hopi katcinas ill 

Syinlmlisiii, ilelinitoness nf. in pictnrfs uf 

Hopi katt'inas nit 

nietliiid of obtaining iuformatiouubont- 11 
predomiiifince of. in primitive tecli- 

niqueand dfi'oratiou xvi. xvn 

Symbols on masks, Hopi skill in painting.. ]?, 
Tabb't. appoaran<-e of. as huaddress, in pic- 
tures of Hopi katcinas l(i,'> 

in Hoi>i pictures tli, lOii. lU, ll,s-l_»(j 

Tiibiita dancers, dress of n.s 

Tticjilt. description of 9S 

part taken by. in Pamvirti festival 'Jy 

jtersonation of, at Xacab kiva in 1893 .. '>() 

representation of, by Tolavai SI 

resemblance of, to Tacab yebitcai us 

Tacab vViiya, description of ss 

Tac-ab Afiya katcina manas, appearance uf, 

in Paluliikunti festival 44 

Tacab katcina. personation of, in Wikwa- 

liobi kiva ;^o 

similarity of mask of Teiik to that of .. los 

Tacali katcinas, dance of. in I'aliUiikouti.. M) 

Pi>wamii dance by 3;; 

Tacab naactadji, descriyjtion of 97 

Tacab teuebidji, descripiiou nf it7,9,s 

Tacab yebitcai. descripiiou of gs 

resemblance of, to Tacab ys 

Tarijiolf-j. appearance of, in picturcsnf Hopi 

katcina.s ".n; 

use of, in decoration iu Hopi festivals.. 47 

Takpal)ii. corn in picture of Veboho called. loii 

Talakin, association of, with Matia KM 

Tanik. mask of. kept by Walpi Pakah clan. 9.". 

resiMutilance of, to \Vu|mmau ((."i 

Tauimn Afiya katcinas. dance of, in Paliilii- 

koiiti ,f,() 

Tanoan colonists, introduction of East mesa 

Natackas into Tusayan by 71 

Tanoan katcinas.adoption of, among Ho]iis. 18 

Niivak regarded as one of the S3 

Tanoan names for Hopi katcinas 12*2-124 

Tanoan pucblo, buffalo dance at 43 

Tan towa. Srr Sun clan. 

Tataukyanu'i. appearance of. in new-lire 

ceremony 73 

Taiaukyama fraternity, ceremonies cele- 
brated by 23 

Taiciikli. appearance of, in Hopi festivals. i*4 

in picture of the Xakopan hoya 117 

in I'owamu festival ^t) 

description of ' .S7.llii.n7 

Tawa, ass()ciation of flute with loi 

description of 100. 101 

Tawa fraternity, ceremonies celebrated by. 23 

Tawa Paliolawu. sumnu-r, description of .. .'^(i 

winter ;il 

Src Sun prayer-stick-makiTi^'. 

Tawa wiiittaka, identity of, with Ahul pj'j 

Tawapa, meeting place in Pamiirti 2" 

similarity of Walpi festival ;ii. u. those 

of March festival ,S4 



Page 

Tawapa. ceremonies performecl at 52 

Tawawimpkya. Sir Sun priests. 
Tji wiskaroii. a mau-being in IroijuoiaTi cos- 
mology. . . 305. 307, 3()'.). 310. 321, 327. 332 

Tcabaiyo 71 , 75 

Teak waina. derivation of p^."- 

descri|)tion of picture of r,-j 

resemblance of, to Hi"^hce 71 

Ti-akwaina clan, claim of. to Tcakwaiiia, 

katcinas as clan ancients 45 

Tcakwaina katcinas, luT-sonages participat- 
ing in dances of 02 

Powamu dance by 33 

Tcakwaina mana, derivation of 125 

legend of i;3 

Tcakwaina masks, po.ssession of . by Kukiiic 

clan ■>'.) 

Tcakwainas, personation of. in Pannirti ... 27 

Tcakwaina taadta. derivation of 1^5 

Tcakwaina taamu, description of picture of. 03 

Tcakwaina yuadta. derivation of pj5 

description of picture of gg 

Teanaii. appearance of. in Pahilukonti 52 

derivation of , y_>S 

description of yj 

similarity of mask of Wupamau to that 

of yi 

similarity of meal bag of. to that of 

snake [iriests yi 

Nrt-Salii. 
Tcanairi katcina. appearance of. in Palulu- 

koftti -,4 

Tciitcakwaiua kokoiamu. per.sonation of. 

by Tcakwaina kitcinas 45 

'Icatcakwaiiuimamantu, personation of. by 

Tcakwaina katcinas 4,1 

Tcatcakwaina taamii. personation of, by 

Tcakwaina katcinas 45 

Tcatcakwaina tatakti, personation of. by 

Tcakwaina katcinns 4,^ 

Tcatcakwaina yuamil, personation cf. l>y 

Tcakwaina katcinas 45 

Tcilikomato. description of no 

Tcivato kiva. bird personations iu 30 

corn-planting iu 50 

Hopi festival performed in 36 

Tcolawitze. derivation of l'2r^ 

description of jiicture of oi 

personation of. in Pamurti 20,27 

Tcosbnei, derivation of .S5. 125 

descrii.tion of ,s5. no 

Tcotcoyunya. first ceremonial day of elab- 
orate Hopi festivals -.o 

Telia, language of. different from modem 

Hopi ]s 

Telia clan, description of no 

serpent effigies kept in house of 51 

Telia fraternity, ceremonies celebrated liy. 23 

Tcnatikibi, description of 57 

duration of -jO 

Tciib, description of n)3 

Tcub fraternity, ceremonies eelelirateil Iiy. 23 
Tciib katcina, .similarity of syndjolism of, to 

that of Sowiiiwu 103 

Tciielawu, derivation of ]25 

Tcukapelli, description of n.^ 



358 



INDEX 



Page 

Tcukubot, description of 91 

Toukuwimpkya, appearance of, in Hopi 

festivals 24 

TeutekutO, appearanee of. in Hopi festivals. 'M 

description of 67 

Technology, earliest .stiiges of xvii.xvrii 

Te clan, mask of. .sve Pohaha. 

Teeth, prominence of, in mask of Yohozro. 84 

Tehab), description of 70 

participation in Powamft festival by... 07 

Tehuelche tribe, investigation of xii 

Telaviii, appearance of, in picture of the 

Nakopau hoya 117 

in Powaml^i festival 39, 67 

description of 81 

Tenebidji, derivation of 126 

Tenochio, Seri vocabulary furnished hy... xxv 

Tetanaya, description of SI 

Tetik, derivation of 125 

description of los 

Tewa, buffalo dance introduced from 'M 

connection of, with Plains Indians Ill 

introduction of masks to the East mesa 

by colonists from Ill 

names of, for katcinos 123, 124 

Tewa ki va, Powamft dance in 32 

Tewan clan, katcinas introduced by 62 

Tharonhiawakon, meaning of creation of 

man and animals by 138 

names of 138 

reference to 137 

See Zephyrs. 

Theatrical performance, Hopi 22 

Thomas, Cyrus, Central American stocks 

classified by xxiv 

cyclopedic labor of xxxii 

Mayan and Mexican calendars investi- 
gated by XXXI 

Thomas, Jessie E., Mayan vocabulary, tran- 
scribed by xxvn 

Tiburon, Seri Indians of, study of xiv 

Tierra del Fuego, researches in xii 

Tiiuini, Hopi ceremonial day of 20, M 

Tinklers, appearance of. in pictures of Hopi 

katcinas % 

Tin rattles, peculiar to dress of Hcliliilti ... 66 
Tiponi, absence of, in Pamiirti 26 

appearance of. in flute festival 29 

Tiwenu. description of 102 

Tiyuna, Hoi)i ceremonial day of 20 

Tobnccf) clan. East mesa Natacka masks 

kept by 70 

Toho, description of 105, 106 

picture of, in house of war god 25 

Tokotci, picture of, in house of war god . . . 25 
Tokotcpateuba, garment worn by Yehoho. 106 

Tooth, the tree called 151, 17(; 

Totca. description of 78 

personation of. in Powamu 32 

Totci, figurines of Corn maidens made by. . 88 

Totokya, Hopi ceremonial day of 20,52,121 

Triangular figures, appearnnce of, in pic- 

turesof Hopi katcinas. 65-67.79,99-101 

use of. as rain symbols 66 

Triangular mouth, Hopak distinguished by. 89 
Trifid symbol, appearance of, in representa- 
tions of Hopi katcinas 71 



P>ige 
Trumbull, J. H., Xatick dictionary of. xxv, xxvi 

Trumpets, use of, in Hopi festivals 54 

Tubeboli manas, pictures of, in Hopi fes- 
tivals 42 

Tumae, description of 104 

Tiimas, description of 68, 69 

flogging by 36 

member of Tiinwup group 7 ) 

participation in Powamu festival by... 67 

personation of, in Powamii dance 33 

Tnil wup, derivation of 125 

description of 69 

function of, in Powamii festival 67.68.69 

personation of, in Powami'^ dance 33 

regular appearance of 17 

Tuiiwup group, personages of 70 

Tuiiwup katcinas, flogging by 36 

Tunwup taadta, derivation of 125 

Tuiiwup taamu. description of 70 

member of Tunwup group 70 

participation in Powamu festival by 67 

Turkey. Sec Koyona so 

Turkey feathers, appearance of. in pictures 

of Hopi katcinas 71, 

89, 100.102.103, 105,107 

use of, in Hopi festivals 46 

Tiirkinobi 51 

Turkwinil, derivation of 95,105,124 

description of 105 

mask of. kept by Walpi Pakab clan 95 

Turkwinil mana, derivation of 124 

description of 105 

Turpockwa, appearance of, in Soyalnna . . . 25 

descriptifin of 79 

similarity of symbolism of, to that of 

Palakwayo 77 

Turquoise, use of, as ear pendants, in Hopi 

pictures 113,119 

in picture of Woe 67 

as ornaments, by Tcosbuei 86 

Turtle, a man-being in Iroquoian cosmol- 
ogy 174, 180. 181, 286, 288, 301 

Turtle shells, appearance of, in representa- 
tions of Hopi katcinas 64 

distribution of, in Powamii festival 31 

Tiirtumsi, derivation of, from Comanche 

tribe 99 

description of 99 

Tnsayan, bringing of Buffalo maid by Sun 

to 31 

bringing of helmet of Tcakwaina to . . . 62 

ethnologic exploration of XL 

germ god of 38 

introduction of East mesa Natackas 

into 71 

introduction of Lalakoiiti into 58 

introduction of Loiica and Kokopelli 

into 62 

Tcanait introduced by Pakab clan into. 91 
Tuscaroras. adoption of, by lA'agne of the 

Irotpiois 133 

Tuwanacabi. »< Honani clan. 

Twins, birth of. in Iroquoiiin cosmology... 292 

male, birth of 1S5,230 

Uciiniiiryawi'l. Sec March. 

I'rcicimu. dtj-cription of 106 



INDEX 



359 



Visor, appearance of, in pictures of Hopi 

katcinas 9fi. 97. 98. 102, 103 

V(u-abul;iru's, American, in archives of the 

Bureau xxiii 

Vronian. A. C X 

Wafer bread, appearance of, in pictures of 

Hopi katcinas S3 

Wahikwinema, description of 30 

Wakac, derivation of 120 

description of 113 

Wala, masking of katcinas at 5'J 

shrine of 33 

Walapai tribe, derivation of Tcosbuci from. So 

Walpi, bird gods personated by 29 

child-flogging at 31'., 09 

corn-planting in Teivato kiva of .Vi 

departure of katcinas from 57 

derivation of katcinas in 1"J5. r2t> 

destruction of Sikyatki by the 115 

East mesa Nataeka masks in 70 

frightening of children by Soyok wiititi 

at 39 

introduction of Sio from Zuni into 112 

Pakab clan of, introduction of Tcanau 

by '^^ 

mask of Citoto kept by w'l 

mask of Sabi kept by 9.'i 

mask of Tanik kept by 9'i 

mask of Turkwiiu'l kept by 9'i 

participation of, in Pamiirti 27 

personators in Paliiliikonti festival 

from 4s 

planting of beans at 31 

plaza of. public dance of Aiiya katci- 
nas in r,4 

Powamii festival at 31 

serpent efligies made by. in 1900 .'>! 

serpent efligies owned by .'ii 

similarity of mask of Bear family of. to 

that of Ke Towa Bisena 112 

Sumaikoli and Kawikoli masks in 9H 

Sumaikoli summer ceremony at 57 

variant of Coto at S9 

visitation of Ahlil to houses in 34 

Walpi katcinas, derivation of, from Awa- 

tobi 74 

Walpi men. Sowinwu kalcina not recently 

personated by 104 

War bonnet, iippearance o!', in pictures of 

Hopi katcinas 90 

War implement, appearance of, in pictures 

of Hopi katcinas '.«) 

Waring. Lucretia M., cataloguing of Bureau 

library by xxxii 

Warrior, representation of a lus 

the Great, in Iroquoian cosmology 319 

War gods, worship of 25,20 

Warrior maid, Hehee appearing as. in Po- 

wamu festival 74 

Warty, a man-tjeing in Iroquoian ci>smol- 

ogy 230. 2;is 

Wasp katcinas. Src Tetanaya. 

Water, Fresh, a man-being in Iroqimiau 

cosmology 175 

prayer for, in Hopi festivals 53 

squirting of, by Hopi katcinas SI 



110 



30 



50 



Page 
Waterfowl, man-beings in Iroquoian cos- 
mology 1S2, 285 

Water-house cUn, germ goddesses of 122 

Water of Springs, a man-being in Iroquoian 

cosmology 174 

Wattles, appearance of, in pictures of Hopi 

katcinas so 

Wawac races, description of katcinas ap- 
pearing in 114-117 

Wealth, display of, in Pamiirti festival 2S 

Wedding blankets, appearance of, in Hopi 

pictures 119 

Whip, use of, in Hopi foot races 114 

White bear. See Kutcahonauu. 
White katcina. See Kutea. 

Whites, influence of. on Hopi fiaintinK 13,14 

Whizzcr. apiiearanee of. in Hr)pi pictures., 91, 

IOS.111.120 
Srr Bull-roarer. 

Wicoko, worship of 25 

Wiktcina, description <if 

Wikwaliobi kiva. Tacab and W^oe katcinas 

personated in 

Wild-cat. .svr Tokotci. 
Willow wands, use of, by Hopi kalcinas ... 
Wind, a man-being in Iroquoian cosmol- 
ogy 174. 224. 232, 233. 235 

Spring, a man-being in Iroquoian cos- 
mology 174 

Wings, imitation of, by feathers 25.27 

Winship, G. P x 

Winter tUiIe Paholawu. description of.. 2;i. 29,30 
Winter Lakone PahoIawA, deseriiition of.. 39 

fraternities taking part in 23 

Winter Marau Paholawu, description of... 23,55 
Winter prayer-stick-making, resemblance 

of, to that of summer 

Winter snake ceremony, fraternities taking 

part in 

Winter solstice ceremony, Hopi 24,25 

worship of war gods in, in Hano... 25 
of Walpi. appearance of Ahulani in... 
Sre Soyalnfia. 
Winter sun prayer-stick-making, fraterni- 
ties taking [lart in 

Winter Tawa Paholawu. description of 

Wisconsin, tield work in 

wild-rice industry in 

Woe, description of 

participation in Powamii festival by... 

part taken by, in Pamiirti festival 

Woe katcinas, appearance oi, in Palulu- 

kofiti 

personation of, in Wikwaliolu kiva 

Wolf, a man -being in Iroquoian cosmology. 
Wolf kateina. Sa: Kwewu. 

Women. Hopi. skill of, in painting 

personation of, by men. in Hopi festi- 
vals 41.43 

Wood. H. S.. editorial work of xxxii 

Wukokoti. appearance of, in PaUibikofiti.. .52 

in Powamu festival 3t» 

description of S5 

Wupamau, appearance of clown in com- 
pany of, in I'owamu 91,92 

appearance of, in Paltilukonti 52 



50 



23 



12 



XIX 

00.07 



29 



30 
171 



15 



360 



INDEX 



Page 

Wupamaii, derivation of V2r> 

description of 91, 92 

resemblance of. to Tanik '.I'l 

similarity of mask of Tcanavi to that of. 91 
Wliwiikoti, ancient clan masks designated 

by the name of 109 

appearance of beard and horns in pic- 
tures of Ill 

derivation of 1--^ 

AViiv/utcimti, description of 21,24 

fraternities taking part in 23 

Wiiwlitcimtil. appearance <if, in new-lire 

ceremony 73 

WuwiitcimtLi fraternity, ceremonies cele- 
brated by 23 

Wnwiitcimtu priests, face decoration of. in 

new-fire ceremony 74 

Winvtiyomo, derivation of 125 

dcs(;ription of (55 

display of masks of. at ramurti 6G 

masks of 2.s 

particfpation in Powamii festival by.. 07 

relation of. to Honani cliin 1)5 

resemblance of masks of, to that of 

Ahii 1 Ci5 

Wnyok, appearance of, in Hopi Paliilvikonti 

festivals 52 

Yahgan tribe, investigation of xii 

Yaupa. description of 79 

personation of, in Powamu 32 

Yaya priests, appearance of. in spring and 

summer fe^ival OC. 

description of 96 

fraternity of, ceremonies celebrated by. 22.23 

Kawikoli accompanied by 9ti 

Waipi spring ft^stival held by 55 

Yebitcai, derivation of 12(j 

Ychoho, description of IOC. 

^ellowhammer, a man-being in Iroquoian 

cosmology 1 75. 202 



Page 

Yohozro wiiqti, derivation of 126 

description of fi4 

Yucca, mouse trap of. in Powamu festival.. 71 
whip of, appearance of, in pictures of 

Hopi katcinas 06, 

69, 7U, 72, 7fi, 89, 98, 106. 108, llo, 116 

Yucatan. Mayan vernacular of xxvi 

IS 
85 
85 
113 
113 
20, 52 



Yuman katcinas among Hopis 

Yuman tribe, derivation of Tcosbuci from a 

style of hair-dressing of 

Yuiia. description of - 

Yuiia mana. description of 

Yuiiya, Hopi ceremonial day of 

Zephyrs, a man-being in Irotiuoian cos- 
mogony 171, 183. 185, 295, 296 

Zigzag lines, symbolic use of, in pictures ot 

Hopi katcinas 72,75,76.81,87,89 

Zigzag sticks, use of, as lightning symbol, in 

pictures of Hopi katcinas 43, 92 

Zuiii. Calako masks of, display of, at Pam- 

lirli 65. 66 

claim of. to Sichumovi 26. 62 

derivation of Alo mana from 109 

derivation of Atocle from 71,75 

derivation of Kawikoli from 96 

derivation of Kwacus Alek taka from.. 109 

derivation of words from 97 

hair of Hokyaiia mana dressed in fash- 
ion of 

Hopi katcinas derived from 

107,108.112.125 

appearance of, in Hopi festivals 17, IS 

in Pamurti 26 

celebration of advent of. in Pamurti 57 
mythology of, reference to monograph 

oil X.X.K 

style ol' women's ceremonial headdress 

of. identical wtth that of Hopali 

resemblance of rain priests of, to ka 

tcina fathers 

.See Sio. 



95 
60, 



S9 



56 



o 




LIBRftRY OF CONGRESS 



linn iMiiiiiiiiiiiiiiiiiiiiii^ 

I 010 738 187 9 • 




